---
title: "不會禪師語錄 · 住潼川州射洪縣金鼇山清果禪院"
description: "不會禪師語錄是清代臨濟宗高僧不會禪師的法語集錄由弟子法通和性靈等人依據駒本刊印編纂而成該語錄收錄了不會禪師的開示語錄機鋒對答及詩偈等內容生動體現了其禪學思想與修行指導不會禪師繼承並弘揚了臨濟宗風強調直指人心見性成佛在清初佛教界具有重要影響該語錄是研究清代禪宗特別是臨濟宗發展與思想流變的珍貴文獻對於理解當時的禪風與修行實踐具有很高的歷史與學術價值"
url: "https://rushiwowen.co/en/r/cmgn0wfa00ys1jl04olwymvnq"
---

康熙甲辰年八月二十六日，住潼川州射洪縣金鼇山清果禪院。至三門，云：「者所在，闊直直，無把鼻，古今多少人，猶向路頭覓。且道路頭在甚處？」一喝便入。

佛殿，拈香。「說甚過去、未來、現在，俱在裏許，彼此眉橫眼上，三拜不可不禮。」

> In the Buddha Hall, offering incense. "What talk of past, future, or present—all are right here within. Our brows and eyes meet face to face. Three bows must be paid, without fail."

伽藍殿炷香。「三寶叢林，全仗著你。僧眾和合，檀那福慧。金風吹我骨毛寒，華開清果因時至。」

開爐，上堂。師至座前，拈請啟示，云：「雖是紙上松煙，含了許多大概，言言漏洩天機，句句令人惺快。諸公添炭添煤，山僧只得順風扇火，披瀝佛祖肝膽，拈提人天性命，弘揚正法眼藏，是今朝大檀越一齊伸出手，扶起破沙盆，賓主相逢意氣投，定是靈山同受記。人眾未聞，便請維那宣過。」指法座，云：「坐曲彔高床，蹋毗盧頂蓋，只因大死幾回來，當場纔做者買賣，即今祖脈流通，毒中兒孫冤害。」遂陞。拈香，云：「者一瓣香，鴻濛未判之先、陰陽未動之際，拈來爇向爐中，祝延今上皇帝萬歲萬歲萬萬歲，伏願帝心與民心契合，聖躬同日月長明。此瓣香，如天普蓋、似地普擎，爇向爐中，奉為滿朝文武、天下官僚、本省府州縣、當道尊官並兩郡紳衿，伏願長為國家柱石，永作法門護持，暨諸山禪德、現前四眾同明般若正因，不昧靈山付囑。此瓣香，非眼所見、非鼻所聞，自從根源有據，而今痛憾不休，無背無面，須臾弗離，無火無煙，晝夜常熾，爇向爐中，顓伸供養前住浙江嘉興府東塔、後住四川夔州府梁山縣雙桂堂傳曹溪正脈第三十五世本師破山大和尚，用酬深錐痛罵之恩。」斂衣就座。上首白椎，云：「法筵龍象眾，當觀第一義。」師豎拂，云：「已落二三了也。」僧問：「清果結制，龍象蹴蹋，吐霧拏雲，各吞宇宙，未審以何法示人？」師云：「清風敲翠竹。」進云：「恁麼金鼇添瑞色，凡聖普霑恩。」師云：「四海誰不歸皇化？」進云：「會得深恩先報主，管教日日太平時。」師云：「夜深誰共御街行？」進云：「祝國酬恩今已曉，清果未結時如何？」師云：「能為萬物主。」進云：「清果正結時如何？」師云：「遍界不曾藏。」進云：「枝焦葉落，果歸何處？」師云：「腦後看時更轉精，遊蜂竟不知何處。」問：「世尊未出母胎一句作麼生道？」師云：「爍破虛空。」進云：「出母胎後如何？」師云：「看取令行。」進云：「且道與老漢相去多少？」師便打，乃云：「高提祖印，千山一貫；舉唱宗乘，是水同源。敲骨打髓，木兒眼裏滴淚；翻轉而皮，石女腦後見腮。劈破虛空，單擎古鏡，驅耕夫牛，奪饑人食，向空劫已前格外吐氣，照用同時，人境俱奪，蹋翻海獄，別覓知音，任是釋迦老子弗敢正眼覷著。所以，開爐結制，鍛盡凡聖命根；抽釘拔楔，銷盡一腔痞塊。明明在利刃快劍上藏身，萬人頭上翻筋斗，發機休落他人後。其或未然，更向三條椽下不妨超宗，異目通身手眼十方坐斷。若到與麼田地，何須畫地為牢？是則是，正好朝打三千、暮打八百。且道：結制祈嗣一句作麼生道？」良久，云：「露柱懷胎久，擔泉帶月歸。」復舉：「臨濟遠祖與王常侍同入僧堂，侍問：『者堂僧還看經麼？』祖云：『弗看經。』『還習禪麼？』祖云：『弗習禪。』侍云：『經不看、禪弗習，做個甚麼？』祖云：『只教個個成佛作祖去。』侍云：『金屑雖貴，落眼成翳。』祖云：『我將謂你是個俗漢。』法上座看來，王常侍與臨濟祖師賓主相逢，恰似買金遇著賣金人，鍼去線來毫不讓價，覿面掀開寶藏，只貴自識家珍。今日茂玄陳公捨世間難捨能捨之財來山辦供，請陞此座，別無奇特酬其所請，指出灶裏有煙，金鱗每遇。若有問：『者堂僧還看經麼？』答云：『萬華叢裏過，一葉不粘身。』又問：『還習禪麼？』答云：『滿眼滿耳。』又問：『金屑雖貴，落眼成翳。』答云：『愁人莫向愁人說。』且道：與古人是同？是別？若道別，皇天無二道，聖人無兩心；若道同，分明月在梅華上，看到梅華早已遲。」復白椎，云：「諦觀法王法，法王法如是。」卓拄杖，下座。

> The furnace is opened, and the Master ascends the hall. The Master approaches the seat, picks up the invitation, and says: "Though these are but ink marks on paper, they contain the vast essence; each word reveals the celestial secret, each phrase brings clarity and joy. You all add charcoal and fuel; this mountain monk can only fan the flames with the wind, lay bare the heart of the Buddhas and Patriarchs, point to the very life of humans and devas, and propagate the Treasury of the True Dharma Eye. Today, the great patrons all extend their hands together to lift the broken sand bowl. When host and guest meet, their spirits connect; surely they received the same prediction on Vulture Peak. Before the assembly hears further, let the Karmadāna announce." Pointing to the Dharma seat, he says: "Sitting on the high curved bench, treading atop Vairocana's crown—only after dying completely several times over can one conduct this business here and now. Now the ancestral lineage flows freely, yet within the poison, descendants suffer harm." He then ascends the seat. Holding incense, he says: "This stick of incense—before the primordial chaos divided, before yin and yang stirred—I take and burn in the furnace, praying for the long life of our present emperor, ten thousand years upon ten thousand years. May the emperor's heart unite with the people's hearts; may his sacred person be as enduring as the sun and moon. This stick of incense, covering all like the sky, supporting all like the earth, I burn in the furnace, dedicating it to all civil and military officials of the court, the officials throughout the land, the dignitaries of this province, prefectures, and counties, the respected local authorities, and the gentry of both regions. May they long be pillars of the state and eternal protectors of the Dharma. Together with all virtuous monks of the mountains and the present fourfold assembly, may they all illuminate the true cause of prajñā and not forget the entrustment from Vulture Peak. This stick of incense is not seen by the eye, not smelled by the nose. Since its origin is certain, now the painful regret does not cease. Without back or front, it never leaves for an instant; without fire or smoke, it burns day and night. I burn it in the furnace, specially offering it to my former teacher, the Great Monk Pashan, who formerly resided at Dongta in Jiaxing Prefecture, Zhejiang, and later at Shuanggui Hall in Liangshan County, Kuizhou Prefecture, Sichuan, the thirty-fifth generation transmitter of the true lineage from Caoxi, in gratitude for his profound, piercing, and severe reprimands." Adjusting his robe, he takes his seat. The chief monk strikes the gavel and says: "O assembly of dragons and elephants in this Dharma gathering, behold the supreme truth!" The Master raises his whisk and says: "Already fallen into second or third." A monk asks: "At Qingguo's meditation session, dragons and elephants tread vigorously, spewing clouds and grasping mists, each swallowing the cosmos. By what Dharma will you instruct people?" The Master says: "A clear breeze rustles the emerald bamboo." The monk presses: "Thus, the golden turtle adds auspicious colors; ordinary and sage alike are universally graced." The Master says: "Who within the four seas does not return to the emperor's transformation?" The monk says: "Understanding the profound kindness, one first repays the lord, ensuring peace day by day." The Master says: "Who walks the imperial street with you late at night?" The monk says: "Praying for the state and repaying kindness is now clear. Before Qingguo's session began, what then?" The Master says: "Able to be the master of all things." The monk says: "During Qingguo's session, what then?" The Master says: "Throughout the realm, nothing is hidden." The monk says: "When branches wither and leaves fall, where does the fruit return?" The Master says: "Look behind the head, even more refined; the wandering bee ultimately knows not where." Another asks: "Before the World-Honored One emerged from his mother's womb, how would you speak?" The Master says: "Shattering emptiness." The monk says: "After emerging from the womb, what then?" The Master says: "Observe the command's execution." The monk says: "Tell me, how far apart are you and this old fellow?" The Master immediately strikes him. Then he says: "Lifting high the ancestral seal, a thousand mountains are one thread; proclaiming the ancestral teaching, all waters share the same source. Striking the bone to reach the marrow, tears drip from the wooden boy's eye; turning over the skin, the stone woman's cheeks appear behind her head. Splitting emptiness, single-handedly upholding the ancient mirror—driving away the plowman's ox, snatching food from the hungry. Breathing beyond the ordinary from before the empty eon, illumination and function simultaneous, person and object both taken away. Treading over seas and mountains, seeking a true friend elsewhere—even Śākyamuni himself would not dare look directly. Therefore, opening the furnace and holding the session forges to the end the life-roots of ordinary and sage; pulling out nails and removing wedges melts away the lump of obstruction. Clearly taking refuge on the edge of sharp blades, turning somersaults atop ten thousand heads—set the mechanism in motion, don't fall behind others. If not yet thus, then beneath the three rafters, one may still surpass the ancestors; on another day, hands and eyes pervade, sitting firmly in the ten directions. If you reach such a state, why need to draw a circle for a prison? So it is, exactly right to strike three thousand in the morning and eight hundred in the evening. Tell me: For the session and praying for successors, how would you speak?" After a long pause, he says: "The pillar has long been pregnant, carrying spring water home beneath the moon." He further cites: "Our distant ancestor Linji and the official Wang Changshi entered the monks' hall together. The official asked: 'Do the monks in this hall still read sutras?' The ancestor said: 'They do not read sutras.' 'Do they still practice meditation?' The ancestor said: 'They do not practice meditation.' The official said: 'They don't read sutras or practice meditation—what do they do?' The ancestor said: 'I only teach each one to become a Buddha, to become a patriarch.' The official said: 'Gold dust is precious, but in the eye it becomes an obstruction.' The ancestor said: 'I thought you were an ordinary fellow.' From the perspective of this Dharma seat, when Wang Changshi and Ancestor Linji met as guest and host, it was like a gold buyer meeting a gold seller—needle and thread going back and forth, not yielding an inch in price. Face to face, they opened the treasure store; what is precious is recognizing your own family jewels. Today, the layman Chen Maoxuan, giving up wealth that is hard to give up in the world, has come to the mountain to make offerings, requesting I ascend this seat. Having nothing special to repay his request, I point out: there is smoke in the stove; the golden scales meet it every time. If someone asks: 'Do the monks in this hall still read sutras?' I answer: 'Passing through ten thousand blossoms, not a single leaf sticks to the body.' If asked again: 'Do they still practice meditation?' I answer: 'Filling the eyes, filling the ears.' If asked again: 'Gold dust is precious, but in the eye it becomes an obstruction.' I answer: 'Don't speak of sorrow to a sorrowful person.' Tell me: Is this the same as the ancients, or different? If you say different, heaven has no second path, sages have no two minds. If you say the same, clearly the moon is upon the plum blossom, but by the time you see the blossom, it is already late." Again the gavel is struck: "Contemplate the Dharma King's Dharma; the Dharma King's Dharma is thus." He taps his staff and descends from the seat.

陳漪玄、陳茂玄請上堂。僧問：「如何是第一玄？」師云：「大蟲舌上展腳眠。」進云：「如何是第二玄？」師云：「鍼鋒頭上駕鐵船。」進云：「如何是第三玄？」師云：「須臾已過大三千。」士問：「如何是第一要？」師云：「適纔聞得赦書到。」進云：「如何是第二要？」師云：「百萬軍中聽令號。」進云：「如何是第三要？」師云：「大千沙界一輪照。」進云：「請師盡底掀翻，直指向上一著。」師便打，乃云：「至玄至妙，至難指蹤，電光弗及，石火罔通，回頭轉腦，別是家風，一念知非，耳熱面紅，是甚業畜，為萬物宗？」遂舉拄杖云：「天上有星皆拱北，人間無水弗朝東。」復舉：「東坡居士悟道偈：『谿聲便是廣長舌，山色無非清淨身，夜來八萬四千偈，他日如何舉似人？』護國此庵禪師別前話云：『東坡居士太饒舌，聲色關中欲透身，谿若是聲山是色，無山無水好愁人。』」師云：「二大老各見一邊。更為頌出：谿聲山色兩非真，誰信無絃發玅音？聲色俱忘誰是伴？大家吹滅暗中行。」

屺瞻周居士請上堂。瞻問：「者一瓣香向甚處著火？」師云：「看在甚處啟口？」士云：「畢竟請下一語看。」師云：「到安頓你不下。」士云：「正搔著癢處。」師云：「切莫得少為足。」僧問：「浮雲消散，日正當空時如何？」師云：「也浮逼逼地。」進云：「千江同一月，萬戶盡逢春。」師云：「猶是門庭邊事。」問：「向上一著，乞師指示。」師云：「橫按莫邪全正令。」進云：「恁麼三世諸佛一口吞盡。」師云：「只貴流通。」乃云：「月月初一十五，四眾耳聞目睹，更請舉揚向上，撥動鯬奴白牯，法堂鐘鼓轟天，嘯殺雲中石虎，自覺無處啟口，只得攃沙攃土，污卻凡聖鼻孔，莫怪山僧粗鹵。」復舉：「應庵華和尚問密庵傑云：『如何是正法眼？』答云：『破沙盆。』」師云：「據法上座看來，問似癩豬擦癢，將錯就錯；答似無端禍出，帶累兒孫，向秤錘上著鋸。更為頌出：吾師殃我破沙盆，久煮清風接上賓，果是無家飄蕩子，可堪攜去若羶腥？」

> The layman Zhou Qizhan requested an ascent to the hall. Zhan asked, "Where should this single stick of incense be lit?" The master said, "Watch where the mouth opens." The layman said, "After all, please offer a word of instruction." The master said, "I cannot settle you." The layman said, "That precisely scratches the itch." The master said, "Do not be content with a little." A monk asked, "When floating clouds disperse and the sun is directly overhead, what then?" The master said, "Still floating and pressing." The monk advanced, saying, "A thousand rivers share the same moon; ten thousand households all encounter spring." The master said, "That is still a matter at the gate." Someone asked, "The matter beyond the highest, I beg the master to point it out." The master said, "Holding the sword sideways, the full command is upright." The questioner advanced, saying, "Thus, the Buddhas of the three times are swallowed in one mouthful." The master said, "Only value its circulation." Then the master said, "Every month, on the first and the fifteenth, the four assemblies hear with their ears and see with their eyes. If you further request to raise up what is beyond, you stir up the old ox and the white bull. The Dharma hall's bells and drums resound to the heavens, startling the stone tiger in the clouds. I feel there is nowhere to open my mouth, and can only scatter sand and scatter dirt, soiling the nostrils of the ordinary and the sage. Do not blame this mountain monk for being coarse." He further cited: "The monk Ying'an Hua asked Mian'an Jie, 'What is the true Dharma eye?' He answered, 'A broken earthenware basin.'" The master said, "According to Dharma Seat's view, the question is like a mangy pig scratching an itch—taking the wrong as wrong; the answer is like a disaster arising without cause—involving the descendants, putting a saw on a steelyard weight." He further offered a verse: "My teacher harms me with a broken earthenware basin; long has it boiled clear wind to receive honored guests. If indeed it is a homeless, wandering child, how can it be taken away like the smell of mutton?"

上堂。僧問：「佛祖機先提正令，蟭螟眼裏舞三臺，正恁麼時是誰家曲調？」師云：「八臂那吒輥繡毬。」問：「師今陞座，四海來賓，請問如何回顧？」師云：「天高群象正。」進云：「只如銅頭鐵額漢來又作麼生？」師云：「正好打。」僧喝，師云：「鼓粥飯氣。」僧拂袖，師云：「釣盡江波，金鱗罕遇。」問：「如何是明心見性？」師云：「借婆衫子拜婆年。」進云：「內不著影，外不見形，必定在甚麼處？」師云：「龍女明珠夜不收。」乃云：「海底泥牛銜月走，巖前石虎抱兒眠，鐵蛇鑽入金剛眼，崑崙騎象鷺鷥牽。此四句內有一句能縱、能奪、能殺、能活，若人檢點得出，參學事畢。此是高峰生平伎倆，驗盡天下衲僧，無一人出其上者。看來此句不經檢點，清果也有四句：抽解撩衣方努氣，鼠吞鐵柱須彌醉，石羊頭上瞎驢眠，火裏烏龜眼春碓。此四句內有一句先體後用、有一句先用後體、有一句體用雙泯、有一句體用雙彰。檢點得出，參學事畢。」

> The master ascended the hall. A monk asked, "The Buddha and patriarchs first raised the true command, dancing the three platforms within a gnat's eye. At just such a moment, whose tune is it?" The master said, "The eight-armed Nata rolls an embroidered ball." The monk asked, "The master now ascends the seat, with guests from all four seas arriving. May I ask, how does one look back?" The master said, "The heavens are high, all phenomena are upright." The monk pressed, "What if someone with a copper head and iron brow were to come?" The master said, "Just right for a beating." The monk shouted. The master said, "Just the breath of porridge and rice." The monk flicked his sleeve. The master said, "Having fished through all the river's waves, a golden scale is rarely encountered." Another monk asked, "What is 'illuminating the mind and seeing one's nature'?" The master said, "Borrowing an old woman's robe to pay respects to the old woman's year." The monk pressed, "Not attaching inwardly to shadows, not seeing forms outwardly—where must it be?" The master said, "The dragon girl's bright pearl is left out at night." The master then said, "The mud ox from the sea bottom carries the moon as it walks; the stone tiger before the cliff cradles its cub in sleep. An iron snake drills into the diamond eye; riding an elephant over Kunlun, an egret is led. Among these four lines, there is one that can release and seize, kill and give life. If someone can discern it, their study is complete. This is the lifelong skill of Gaofeng, testing all the monks under heaven, with none surpassing it. Yet it seems this line has not been examined. Qingguo also has four lines: Pulling loose and lifting the robe, just then exerting strength; a mouse swallows an iron pillar, Mount Sumeru grows drunk; on a stone sheep's head, a blind donkey sleeps; a turtle in the fire pounds the mortar with its eyes. Among these four lines, one reveals substance first and function later; one reveals function first and substance later; one where substance and function both vanish; one where substance and function both shine forth. Discern them, and your study is complete."

上堂。「世尊拈華，事同一家；迦葉微笑，乾坤𨁝跳。何等親切？何等省要？儒聖有言：參乎吾道，巧設萬般驢馬艸料。風吹、樹搖、鳥啼、華笑，莫怪山僧不指玄妙。」復拍掌，云：「妙舞會須誇遍拍，三臺應令大家催。」

上堂。僧問：「倒卻門前剎竿著，者一語關係天下人性命。」師云：「只有你一個不在。」進云：「因甚學人不在？」師云：「為汝命根不斷。」進云：「和尚莫壓良為賤。」師打，云：「念子遠來，與伊頌出：倒卻門前剎竿，森羅萬象齊翻，干戈從此平息，白雲依舊青山。還有向此承當得麼？」師以杖架肩，云：「羚羊掛角千峰外，更有羚羊在上方。」

> The master ascended the hall. A monk asked, "Topple the temple flagpole before the gate—this phrase concerns the life and death of all beings under heaven." The master said, "Only you alone are not included." The monk pressed, "Why am I not included?" The master replied, "Because your life-root is not yet severed." The monk said, "Master, do not press the noble into the lowly." The master struck him and said, "Considering you have come from afar, I will offer you a verse: Topple the temple flagpole before the gate, All phenomena in the universe turn upside down. Conflict and strife from this cease, White clouds still rest upon the green mountains. Is there anyone here who can take this up?" The master rested his staff on his shoulder and said, "Beyond a thousand peaks where the antelope hangs its horns, There is yet another antelope higher still."

上堂。舉：「《圓覺經》云：『居一切時不起妄念，於諸妄心亦不息滅，住妄想境不加了知，於無了知不辯真實。』」師頌云：秋「來葉落，春到花香，冬寒日短，夏熱天長，漁翁睡重，一任波茫。」擲拂子云：「海神知貴不知價，留與人間光照夜。」

> The Master ascended the platform and cited a passage: "The Sutra of Perfect Enlightenment says: 'In all moments, do not give rise to false thoughts. Toward all deluded minds, do not try to extinguish them. Abiding in the realm of illusion, do not add conceptual understanding. Toward the absence of conceptual understanding, do not argue about what is real.'" The Master then offered this verse: "In autumn, leaves fall; when spring arrives, flowers bloom. Winter is cold and days are short; summer is hot and days are long. The old fisherman sleeps soundly, letting the waves roll as they may." He then threw down his whisk and said: "The sea god knows its worth but not its price; it is left for the world to shine its light through the night."

射洪邑侯維銘沈公同總戎相寰趙公建盂蘭會，請上堂。師指座云：「道既人弘，逢場作戲。撫沒絃琴，吹無孔笛。家常茶飯，反為驚異。正令全提，幾人瞥地？」遂陞。僧問：「十二類孤魂即今生何道？」師云：滿「眼滿耳承誰力？杜鵑啼處百花新。」進云：「既已得大逍遙，未審縣主增何福德？」德云：「秋水靜時連天碧，文星高去拱紫宸。」問：「如何是大渝境？」師云：「任他後浪催前浪，三三兩兩渡人舟。」進云：「如何是境中人？」師云：「青山只解磨今古，流水何曾洗是非？」進云：「如何是向上事？」師云：「鷺飛影落秋江，風送漁舟到岸。」乃云：「波斯仰視鼻黏眉，杲日秋空解脫機。機先豈是隨聲色？從本何曾涉水泥？因被見聞情識轉，還向見聞覺處提。燈籠突出眼睛聽，露柱撒開兩手舞。不是世間是出世法，單教眾魂出幽苦。是則是，若言有生有死，亦是截龜毛於鐵牛背上；若言無生無死，亦是折兔角於石女腰邊。捨此二途，恒居常寂光土。不起一念，得見本性彌陀；不趨一步，便生惟心淨土。到與麼時，乾坤收不得，凡聖強安名。」喝一喝，以杖指空，云：「落霞與孤鶩齊飛，秋水共長天一色。」

> The Magistrate of Shehong County, Lord Shen Weiming, and the Commander-in-Chief, Lord Zhao Xianghuan, jointly organized a Ullambana assembly and invited the Master to ascend the hall. The Master pointed to the seat and said: "The Way is upheld by people; when the occasion arises, we perform as if in a play. Strumming a stringless lute, blowing a holeless flute—ordinary tea and rice are taken as something extraordinary. When the true command is fully raised, how many will glimpse it in an instant?" Then he ascended the seat. A monk asked: "The twelve categories of lonely spirits—in which path are they born now?" The Master said: "Filling the eyes and ears—by whose power? Where the cuckoo cries, a hundred flowers bloom anew." The monk pressed further: "Since they have already attained great liberation, what merit does the Magistrate gain?" The Master said: "When autumn waters grow still, they merge with the sky's azure; the star of literature rises high, paying homage to the Purple Palace." Another asked: "What is the realm of Great Liberation?" The Master said: "Let the later waves urge the former; boats ferry people across, three by three, two by two." The monk continued: "What about the person within the realm?" The Master said: "Green mountains only know how to grind away past and present; flowing waters—when have they ever washed away right and wrong?" The monk pressed further: "What is the matter beyond this?" The Master said: "Egret in flight, its shadow falls on autumn river; wind carries a fishing boat to shore." Then the Master said: "The Persian looks up, nose stuck to eyebrows; the bright sun in autumn sky reveals liberation's pivot. Before the pivot—can it follow sound and form? From the very source—when has it ever touched mud or water? Yet, turned by the perceptions and consciousness of seeing and hearing, we still point to the place of seeing, hearing, and awareness. The lantern suddenly protrudes—eyes listen; the pillar unfurls—both hands dance. This is not worldly dharma, but the dharma beyond the world, solely teaching all spirits to escape the darkness of suffering. So it is, yet to speak of birth and death is like cutting turtle hair on an iron ox's back; to speak of no birth and no death is like breaking a rabbit's horn at a stone woman's waist. Abandoning these two paths, one dwells eternally in the Land of Constant Light. Without raising a single thought, one sees the Amitabha of one's own nature; without taking a single step, one is born in the Pure Land of mind-only. At such a time, heaven and earth cannot contain it; ordinary and holy are but forced names." He gave a shout and pointed his staff to the sky, saying: "Sunset clouds and a lone duck fly together; autumn waters merge with the vast sky in one color."

斌吾文居士請上堂。僧問：「如何是清果境？」師云：「月滿雙谿流不去，峰高巢鶴似雲鐘。」進云：「如何是境中人？」師云：「晨昏鐘鼓應時伐，拽𥝧拖犁力甚充。」進云：「人境已蒙師指示，向上宗乘事如何？」師云：「蓬溪土好射洪鹹。」進云：「如何是轉身句？」師云：「明月掛青松。」問：「人人把著靈山頭，步步腳下要尋真，因甚學人覓不著？」師云：「突出難辨。」進云：「把住則天回地轉，放行則海晏河清。」師云：「切忌妄通消息。」乃云：「一二三四五六七，灶上烏雞夜獨立，七六五四三二一，漁翁船上多狼籍。朝朝暮暮暮朝朝，無星秤子誰稱的？莫把黃連作甘艸，沙糖原不是蜂蜜。一念未生處承當，萬籟又吹無孔笛，癡人愛說骨肉親，多聞反自生荊棘。更為頌云：還不還兮一非一，溈山只把淨缾趯，雲門縱說六不收，何似圓悟一不立？」

> Venerable layman Bin Wuwen, please ascend the hall. A monk asked, "What is the realm of pure fruit?" The master said, "The full moon cannot flow away from the twin streams; the peak is high, the nesting crane resembles a cloud bell." The monk pressed, "What is the person within the realm?" The master said, "Morning and evening, the bell and drum sound in due time; pulling the plow and dragging the hoe, strength is abundant." The monk pressed further, "The person and the realm have been shown by the master; what about the supreme ancestral teaching?" The master said, "The soil of Pengxi is good, but the salt of Shehong is salty." The monk asked, "What is the turning phrase?" The master said, "The bright moon hangs on the green pine." Another asked, "Everyone grasps the head of Vulture Peak, step by step seeking truth beneath their feet—why can't this student find it?" The master said, "It stands out, yet is hard to distinguish." The monk pressed, "When grasped, heaven turns and earth shifts; when released, the sea is calm and the rivers clear." The master said, "Be careful not to recklessly convey messages." Then the master said, "One, two, three, four, five, six, seven—a black rooster stands alone on the stove at night. Seven, six, five, four, three, two, one—the fisherman's boat is in disarray. Day after day, night after night, with a scale without stars, who can weigh it? Do not mistake bitter coptis for sweet grass; sugar is not honey. Take up where not a single thought has arisen, yet the myriad sounds blow through a flute without holes. Fools love to speak of flesh and blood kinship; much learning instead gives rise to thorns." He further offered a verse: "Returning or not returning—one is not one. Guishan merely kicks the clean vase. Yunmen may speak of six that cannot be contained—how does it compare to Yuanwu's 'not even one stands'?"

上堂。僧問：「頭頭是佛，物物是道，因甚覿面不逢？」師云：「渠無面目。」進云：「打破虛空底人向何處著？」師云：「天上天下。」乃云：「單提向上，石火電光，羚羊掛角，艸深一丈，人天莫測，二乘膽喪。所以道：止止不須說，我法妙難思。」喝一喝，下座。

> The master ascended the platform. A monk asked, "If every head is the Buddha, and every thing is the Way, why is it that when we meet face to face, we do not encounter it?" The master said, "It has no face." The monk pressed further, "Where does the one who shatters emptiness find his footing?" The master replied, "In heaven and on earth." Then the master said, "To single-mindedly point to what is beyond—it is like a spark from a stone, like lightning, like the antelope hanging by its horns, like grass a fathom deep. Neither humans nor gods can fathom it; the two vehicles tremble in fear. Therefore it is said: 'Stop, stop—no need to speak. My Dharma is wondrous and beyond thought.'" He gave a shout, and descended from the seat.

臘八說戒上堂。僧問：「虛空隨月走，因甚不到家？」師云：「推不向前，約不退後。」進云：「不去不住時如何？」師云：「囫圇劈不破，遍界無方圓。」進云：「者是和尚底受用，如何是學人底？」師便打。進云：「打麵還他州土麥，唱歌須是帝鄉人。」師云：「鍼劄不入靈。」耀纔拜，師打，耀與師同喝，師復打，耀又與師同喝，師云：「無孔鐵鎚相對擲。」乃云：「逗到臘月八，擔子兩頭抹，波斯笑春風，一場沒傝󳱥，聲色裏翻身，千古老作家。且道還有捏目生花者麼？如無，普示一偈：戒行精勤助道基，絲毫纔動墮污泥，情忘物化何持犯？做個敲枷打鎖兒。」

> On the eighth day of the twelfth lunar month, the Master ascended the hall to speak on the precepts. A monk asked, "The void follows the moon in its course—why does it never reach home?" The Master said, "Pushed, it does not advance; restrained, it does not retreat." The monk pressed, "What about when it neither goes nor stays?" The Master replied, "A whole cannot be split; throughout the realm, there is no square or round." The monk continued, "This is the Master's way of living. What about the student's?" The Master immediately struck him. The monk said, "Grind flour from wheat of another land; sing a song only as one from the emperor's hometown." The Master said, "A needle cannot pierce the spirit." Yaocai bowed, and the Master struck. Yaocai and the Master shouted together. The Master struck again, and Yaocai once more shouted with the Master. The Master said, "Like iron hammers without holes, we hurl them at each other." Then he said, "When the eighth of the twelfth month arrives, the carrying pole is wiped clean at both ends. The Persian laughs at the spring breeze—a scene of utter disarray. Turning over within sound and form, an ancient master through the ages. Tell me, is there anyone who can make flowers bloom by rubbing their eyes? If not, I offer a verse for all: Precepts practiced with diligence aid the path’s foundation; the slightest stirring sinks one into the mud. When feelings fade and things transform, what is there to uphold or violate? Just be one who knocks off fetters and breaks open locks."

上堂。「古人道：『月生一，無角鐵牛眼少室；月生二，赤腳波斯入鬧市；月生三，冰生於水，青出於藍。』」師云：「且道喚甚麼作鐵牛？」師便提起左足。「喚甚麼作波斯？」師復提起右足。「撿點得出，冰生於水，青出於藍；其或未然，自攜缾去沽村酒，卻著衫來作主人。」

> The master ascended the platform. "The ancients said: 'When the moon is born, first—an iron ox without horns gazes at Shaolin; when the moon is born, second—a barefoot Persian enters the bustling market; when the moon is born, third—ice forms from water, blue emerges from indigo.'" The master said: "Now, tell me, what is called the iron ox?" The master then raised his left foot. "What is called the Persian?" The master then raised his right foot. "If you can discern this, then ice forms from water, blue emerges from indigo. If not, take your own bottle to buy village wine, yet put on your robe to act as host."

果城凝和尚偕文學苟雲從、楊含章、王乘六設供，請上堂。僧問：「如何是奪人不奪境？」師云：「黃葉如金鋪地錦，長安大道少人行。」進云：「如何是奪境不奪人？」師云：「金風吹散煙塵盡，醉飲漁歌江上聞。」進云：「如何是人境兩俱奪？」師云：「雪壓山河俱失色，牧童樵子不知蹤。」進云：「如何是人境俱不奪？」師云：「金榜掛名人盡望，滿城悉是讀書聲。」進云：「一枝挺秀千年茂，萬古徽猷壯帝都。」師云：「滿眼看不盡。」問：「盡大地是個毘盧境界，因甚墮在毒海？」師云：「七縱八橫一口吞。」進云：「要識目前玄妙句，毘盧頂上播三玄。」師云：「切莫詐明頭。」師乃喝，云：「者一喝，虛空尚且難比，豈落言思義理？能為天地之母，四生孰不同體？不是泥塑木雕，諸人切莫昧己，四十九年滔滔，真是一棚傀戲。若識未生端的，鼻頭兩孔出氣，更問祖意西來，滿眼山河大地。喚作世法商量，井底蝦蟆鼓翅；若作佛法理會，卻又分文不值。雖然不值分文，時在諸人腳底，山僧已墮拔舌犁耕，只願諸人薦取。」復舉：「臨濟云：『有一人在高高峰頂，無出身之路；有一人在十字街頭，亦無向背。且道：那個在前？那個在後？』清果看來，臨濟遠祖說前說後、說出說入，自不磣口。且道：入於何方？出於何土？恰似畫龍畫虎難畫骨，臭口纔開，泥水不少。更為頌出：峰頂高高不是人，無端翻洗四時新，孤雲本是無家客，子夜雞啼枕上聞。無向背兮是甚麼？螻蟻銜在飛禽窠，尋常莫教塵污卻，萬斛摩尼難換他。」

> Master Ning of Guocheng, along with the scholars Xun Yuncong, Yang Hanzhang, and Wang Chengliu, prepared offerings and requested the Master to ascend the hall. A monk asked, “What is ‘taking the person, not taking the environment’?” The Master said, “Yellow leaves like golden brocade spread upon the ground; on the great road to Chang’an, few people walk.” The monk pressed, “What is ‘taking the environment, not taking the person’?” The Master said, “The autumn wind scatters the mist and dust until nothing remains; drunk, I hear fishermen’s songs upon the river.” The monk pressed further, “What is ‘both person and environment taken’?” The Master said, “Snow presses down, mountains and rivers both lose their color; the shepherd boy and woodcutter are nowhere to be seen.” The monk pressed again, “What is ‘neither person nor environment taken’?” The Master said, “The golden list is posted, all gaze upon the names; the entire city is filled with the sound of reading.” The monk said, “A single branch stands tall, flourishing for a thousand years; its ancient virtue strengthens the imperial capital.” The Master said, “The eye cannot take it all in.” A question: “The entire great earth is the realm of Vairocana—why then does it fall into a sea of poison?” The Master said, “Seven vertical, eight horizontal, swallowed in one gulp.” The monk said, “To recognize the wondrous phrase right before us, three mysteries are broadcast from the crown of Vairocana.” The Master said, “Do not feign understanding.” The Master then shouted and said, “This one shout—even empty space cannot compare to it; how could it be confined to words, thoughts, or meanings? It can be the mother of heaven and earth; which of the four kinds of beings does not share the same body? It is not a clay statue or wooden carving. All of you, do not deceive yourselves. For forty-nine years, it has flowed on and on—truly, it is just one puppet show. If you recognize the root before birth, the two nostrils breathe out air. If you further ask about the Patriarch’s meaning coming from the West, the eye is filled with mountains, rivers, and the great earth. Call it worldly discussion, and it’s like a frog at the bottom of a well flapping its wings. Treat it as Buddhist principle, and it’s not worth a single penny. Yet though it’s not worth a penny, it is right beneath your feet. This mountain monk has already fallen into the plowing of the tongue-ripping hell—I only wish for all of you to realize it.” He further cited: “Linji said, ‘There is one person on the highest peak, with no way to step forth; there is one person at the crossroads, with no front or back. Tell me: which one is ahead? Which one is behind?’ In Qingguo’s view, the distant ancestor Linji spoke of ahead and behind, of stepping out and stepping in, without feeling ashamed. Tell me: into what direction does one enter? From what land does one emerge? It is like painting a dragon or a tiger—the bones are hard to capture. The foul mouth just opens, and mud and water are not few. I shall further compose a verse: The peak’s summit, so high, is not a person; Without cause, it washes anew through the four seasons. Lone clouds are originally guests without a home; At midnight, the rooster’s crow is heard upon the pillow. ‘With no front or back’—what is this? An ant carries it into a bird’s nest. In ordinary times, do not let dust defile it; A million bushels of jewels cannot exchange for it.”

上堂。開示：「清果有一要，不必重禱告。一統山河一個君，國泰民安誰覺妙？」復舉：「教中道：『諸可還者，自然非汝；不汝還者，非汝而誰？』頌云：不汝還兮是甚麼？黃鸝枝上巧聲多。明明月映秋波裏，滿地煙霞不似他。」

> The Master ascended the platform and gave this teaching: "There is one essential truth in the pure fruit; there is no need for repeated prayers. One ruler over the unified land and rivers—who realizes the wonder of a peaceful nation and contented people?" He further cited a teaching: "In the scriptures it is said: 'All that can be returned is naturally not you; what does not return to you—if not you, then who?'" The verse says: What is it that does not return to you? The oriole on the branch sings with skillful notes. The bright moon shines in autumn's clear waters; The mist and glow across the land are not like it.

上堂。「清果有一境，久待諸子領。烏龜認作鱉，驢年夢不醒。藥多病亦多，藥盛病亦盛。若復古家風，囊橐俱喪盡。且道如何是古家風？一人有道邊邦靜，偃息干戈樂太平。」

> The Master ascended the platform and said: "There is a single realm, pure and true, that has long awaited your understanding. If you mistake a turtle for a turtle, you will never awaken, even in a donkey's year. The more medicine you take, the more illness arises; the stronger the medicine, the stronger the sickness. If you try to restore the ancient family style, you will lose everything—bag and baggage. Now tell me, what is the ancient family style? When one person attains the Way, the borders are at peace; weapons are laid to rest, and all rejoice in great tranquility."

除夕，上堂。「臘月三十打破鼓，墮灶走出石獠虎，翻來覆去仔細看，真金依舊混泥土。混泥土，貴在臨時大丈夫。」復舉：「巖陽尊者問趙州：『一物不將來時如何？』州云：『放下著。』巖云：『既是一物不將來，放下個甚麼？』州云：『放不下，擔取去。』令尊者有省。看這尊者恰似擔起一擔古董，到處與人比論，自不識輕重。趙州慣會順風使帆，當頭把定，扯破封皮，顛觔撥兩，令尊者無地容身，秖得腳跟點地。頌曰：一物不將來，全身黏泥水，指伊擔取去，秤錘生兩翼，騎鶴上揚州，古今能有幾？」

> On New Year's Eve, the Master ascended the hall. "On the thirtieth day of the twelfth month, the drum is broken, the stone tiger leaps from the stove's fall. Turn it over and over, examine it closely—true gold remains mixed with mud. Mixed with mud, its worth lies in the moment of the great man." He further cited: "Venerable Yanyang asked Zhaozhou, 'When not a single thing is brought, what then?' Zhaozhou said, 'Put it down.' Yanyang said, 'Since not a single thing is brought, what is there to put down?' Zhaozhou said, 'If you can't put it down, then carry it away.' At this, the Venerable had an awakening. Look at this Venerable—it's as if he carried a load of antiques everywhere, comparing them with others, yet he himself did not recognize their weight. Zhaozhou was adept at sailing with the wind, seizing the moment, tearing open the wrapping, weighing and measuring, leaving the Venerable with no place to stand, only able to touch the ground with his heels. A verse says: Not a single thing is brought, The whole body stuck in mud and water. Pointing to him, 'Carry it away,' The scale weight grows two wings, Riding a crane to Yangzhou— How many, past and present, can achieve this?"

上堂。「今朝又十五，日輪正當午。莫問賓中賓，秖看主中主。爍破太虛空，氣吞諸佛祖。形端影亦端，物物無藏覆。更問如何若何，早以陰雲彌布。」喝一喝，云：「世外乾坤闊，壺中日月長。」

> The master ascended the hall. "Today is the fifteenth again, the sun is right at its zenith. Don't ask about the guest within the guest, just look at the host within the host. It blazes through the vast emptiness, its spirit swallows all buddhas and patriarchs. When the form is upright, the shadow is also upright; nothing is hidden or covered. If you ask further 'how' or 'what,' dark clouds have already spread across the sky." He gave a shout and said, "The universe beyond the world is vast; within the gourd, the days and months are long."

元旦，上堂。問：「去舊迎新時如何？」師云：「捲簾當白晝。」進云：「新舊不立時如何？」師便喝。若石問：「如何是君？」師云：「至尊乾坤眼，山河一色新。」石云：「如何是臣？」師云：「時懷冰雪志，四面盡流通。」石云：「如何是臣向君？」師云：「赤心常奉重，斂念悉歸真。」石云：「如何是君視臣？」師云：「湛然常應物，處處一輪圓。」石云：「如何是君臣道合？」師云：「有何隔礙？」乃云：「新年頭，佛法有，萬象森羅盡抖擻；新年頭，佛法無，孟春猶寒思火爐。人人拜賀迎新，不知舊安何處？若識舊本無歸，週而復始一度。」豎拂，云：「喚者個新，即頭上安頭；喚者個舊，怎肯埋沒家風？喚作非新非舊，又見春生、夏長、秋收、冬藏。畢竟喚作甚麼？一任華開華落到驢年，全承此個撐門戶。」

> On New Year's Day, the Master ascended the hall. Someone asked, "When leaving the old and welcoming the new, what then?" The Master said, "Roll up the blinds to face the bright day." The questioner pressed further, "When neither old nor new exists, what then?" The Master gave a shout. If Shi asked, "What is the sovereign?" The Master said, "The supreme eye of heaven and earth, mountains and rivers all renewed in one color." Shi asked, "What is the minister?" The Master said, "Ever holding a heart of ice and snow, flowing freely in all directions." Shi asked, "What is the minister facing the sovereign?" The Master said, "A loyal heart always reveres the weighty, gathering thoughts to return wholly to truth." Shi asked, "What is the sovereign regarding the minister?" The Master said, "Serenely ever responding to things, everywhere a single wheel complete." Shi asked, "What is the sovereign and minister in harmony?" The Master said, "What obstruction could there be?" Then he said, "At the start of the new year, Dharma exists— All phenomena stir and come alive. At the start of the new year, Dharma is absent— Early spring still cold, one longs for the stove. Everyone bows and congratulates, welcoming the new, But where has the old gone? If you realize the old never had a place to return, The cycle begins anew once more." He raised his whisk and said, "Call this 'new'—it's like adding a head on top of a head. Call this 'old'—how could it bear to bury the family tradition? Call it neither new nor old— Yet again we see spring's birth, summer's growth, autumn's harvest, winter's storage. After all, what shall we call it? Let flowers bloom and fall as they will, even till the Year of the Donkey— All is upheld by this one thing propping up the gate."

元宵，祈嗣，上堂。僧問：「闡臨濟宗風，還他作家手眼；續先人後裔，須是克肖兒孫。請師續先人後裔。」師云：「個個鼻孔撩天。」進云：「熊羆協夢輝今古，鸑鷟降瑞應人間。」師云：「下雨地上濕。」問：「行腳不逢人時如何？」師打。進云：「舉處平常看，其中一點無。」師云：「祇聞煙水動，山月映波池。」進云：「某甲向何處討個消息？」師橫擔拄杖作怕勢，乃云：「日月燈明晝夜徹，家家歌鼓慶不歇，人人剔起火裏燈，杳杳冥冥俱漏洩。釋迦漏洩雪山中，靈雲狼籍桃華瞥。若能念念不昏，善惡當下消滅，祖脈代代昌隆，壽山直透空劫，三世諸佛向火燄上轉大法輪，火燄與三世諸佛說法，且道說甚麼法？我見燈明佛，本光瑞如此。」

> On the Lantern Festival, praying for descendants, the master ascended the hall. A monk asked: "To expound the Linji school's style, one must possess the skill and vision of a true master; to continue the lineage of our ancestors, we need descendants who truly resemble them. Please, Master, continue the lineage of our ancestors." The master said: "Every nose points to the sky." The monk pressed further: "The auspicious dreams of bears and panthers shine through the ages; the phoenix descends with blessings upon the human realm." The master said: "When it rains, the ground gets wet." The monk asked: "When traveling and meeting no one, what then?" The master struck him. The monk said: "In ordinary actions, nothing is found." The master said: "Only the sound of misty waters stirs, the mountain moon reflects in the pond." The monk asked: "Where should I seek a sign?" The master shouldered his staff and made a fearful gesture, then said: "The sun, moon, and lamps illuminate day and night; every household sings and drums in unceasing celebration. Everyone trims the lamp within the fire, yet in the profound darkness, all is revealed. Shakyamuni revealed it in the snowy mountains; Lingyun scattered peach blossoms in a fleeting glance. If in every thought there is no confusion, good and evil vanish in the present moment. The ancestral lineage flourishes generation after generation; the mountain of life spans the empty kalpas. The Buddhas of the three times turn the great Dharma wheel upon the flames, and the flames speak the Dharma to the Buddhas of the three times. Now, what Dharma do they speak? I see the Buddha of Lamp Light, whose original radiance is just like this."

虎章韓文學送子寄名，請上堂。「月到重樓滿院賒，儒童來捧佛袈裟，長生本具垂今古，黃面當機獨舉華。瓜瓞聯生祖脈靈，飛鵬時遇太陽星，朱藤直指登雲路，半侍叢林半侍君。」

> Tiger Chapter: Han Wenxue sends his son to be named, requesting an audience in the hall. The moon reaches the high tower, filling the courtyard with its glow; A young scholar comes to present the Buddha's robe. The essence of long life has been present since ancient times, Yet the golden-faced one alone raises the flower at this moment. Melons and vines grow in succession, the ancestral lineage is vibrant; A soaring eagle meets the sun-star in its flight. The crimson vine points directly to the path of clouds— Half serving the monastery, half serving the sovereign.

玄樞上座送法衣至，領信士陳一林、陳騰宇設供，請上堂。樞問：「嚴寒凜凜，瑞雪紛紛，師登寶座，有何祥瑞？」師云：「金烏纔出谷，照徹曉天霜。」進云：「和尚即今垂示，為大乘者說？為最上乘者說？」師云：「離垢金霞真勝地，慶雲遍覆萬人家。」乃云：「大庾嶺上力難提，冤有頭兮經幾幾，今日玄公親手陳，兒孫次第重拈舉，群魔外道弗知名，鱗甲羽毛因棄捨。」提袈裟角，云：「若向者裏見得，覆天地而全彰，世、出世間無上，非增、非減，非色、非空，非戒、非禪，非離、非合，縱是千丈盧身披之不短，丈六老比丘搭亦非長，秖因打成一片，一任人天瞻仰。莫怪渠儂多意氣，當年曾踏上頭關。」

> The Elder Xuanshu arrived, delivering the dharma robe. Leading lay devotees Chen Yilin and Chen Tengyu, he made offerings and requested the master to ascend the high seat. Xuanshu asked: "In the bitter, piercing cold, with auspicious snow falling thick and fast, what auspicious sign appears as the master ascends the jeweled seat?" The master said: "The golden crow has just emerged from the valley, illuminating the frost of the dawn sky." He pressed further: "When the venerable master now reveals the teaching, is it spoken for the sake of the Great Vehicle, or for the sake of the Supreme Vehicle?" The master said: "The land of true victory where golden light parts the dust; clouds of celebration blanket ten thousand homes." He then said: "On the great Yu Ridge, strength is hard to muster; grievances have their source, yet how many sutras pass? Today, Elder Xuan personally presents it; descendants in turn lift it up again. Hordes of demons and external paths do not know its name; scales, shells, feathers, and fur are all cast aside." Lifting the corner of the kasaya, he said: "If you can see it here, it covers heaven and earth, fully revealed. Supreme in the worldly and beyond-worldly, neither increasing nor decreasing, neither form nor emptiness, neither precept nor meditation, neither separate nor joined. Even if a thousand-zhang Vairocana body were to wear it, it would not be short; if a sixteen-foot elder bhikshu were to don it, it would not be long. Simply because it is forged into one piece, it allows humans and devas to gaze upon it with reverence. Do not blame him for his abundant spirit—in years past, he once trod upon the highest barrier."

八關院六岫法兄領玉海梁居士請上堂。僧問：「佛殿羅漢長笑不休，未審笑何意？」師云：「待八關水逆流向汝道。」進云：「逆流了也，請師速道。」師云：「他既逆流，與你道個甚麼？」進云：「望和尚指示。」師云：「少年一段風流事，秖許佳人獨自知。」乃云：「者所在是我法兄和尚把斷佛祖咽喉、掃卻聖凡路學、截斷五色命根，總教人人快活，撥轉風流公子赤腳倒走，驚醒紅粉佳人情愛盡脫，一段親切家常，不敢向淨地𥳽土，自愧法乳同源，大家渾忘賓主。且道渾忘一句作麼道？齊看八關關木闊，其中魚龍變化多。」

> At the Eight Precepts Temple, Dharma Brother Liu Xiu, along with Layman Liang of Jade Sea, requested an assembly. A monk asked: "In the Buddha Hall, the Arhats laugh ceaselessly—what is the meaning of their laughter?" The Master said: "Wait until the waters of the Eight Precepts flow backward, then I will tell you." The monk pressed: "They have already reversed their flow—please, Master, speak quickly." The Master said: "Since they have reversed their flow, what is there left to tell you?" The monk said: "I beseech the Venerable to give instruction." The Master said: "A young man's affair of romance—only the beauty herself truly knows." Then he said: "This place is where my Dharma Brother holds fast the throat of the Buddhas and Patriarchs, sweeps away the paths of sages and ordinary beings, severs the five-colored root of life, causing everyone to find joy, turning the dashing young master to walk barefoot backward, startling the fair lady to cast off all attachment to love. Such intimate, everyday matters—I dare not bring dust into this pure ground. Ashamed that we share the same Dharma milk, together we forget all distinction between host and guest. Now, how shall we speak of this forgetting? Look together—the gate of the Eight Precepts is wide, within it fish and dragons transform in countless ways."

燦吾蒲居士請上堂。僧問：「如何是西來意？」師云：「點鐵成金易，忠孝兩全難。」進云：「恁麼則當陽無向背，覿體露全機。」師云：「無你卜度處。」進云：「學人若也通消息，只恐射江水逆流。」師云：「照顧眉毛。」乃云：「山僧久不陞座，一出方丈，刺破諸人眼。學人久不問話，句句漏逗，及至撞鐘擊鼓，四眾雲集，不惟起模畫樣，亦似安營扎寨，彼此喪失，不解保任。且道如何保任？不起纖毫脩學心，無相光中常自在。」

> Master Canwu, a lay practitioner, requested the Dharma seat. A monk asked, "What is the meaning of the Patriarch's coming from the West?" The master said, "Turning iron into gold is easy; being both loyal and filial is difficult." The monk pressed, "If so, then facing the sun, there is no front or back; meeting the body, the complete mechanism is revealed." The master said, "There is no place for your speculation." The monk continued, "If this student grasps the message, I fear the River She will flow backward." The master said, "Mind your eyebrows." Then he said, "This mountain monk has not ascended the seat for a long time. Once I step out of the abbot's quarters, I pierce everyone's eyes. Students have not asked questions for a long time; every sentence leaks and stumbles. When the bell is struck and the drum is beaten, the fourfold assembly gathers like clouds. Not only do they imitate and sketch appearances, it is also like setting up camp and fortifying positions. Both sides lose it, failing to understand how to preserve and uphold. So tell me, how does one preserve and uphold? Without raising the slightest thought of cultivation and learning, in the formless light, one is always at ease."

上堂。舉：「臨濟祖師將終示眾云：『吾滅後不得滅卻吾正法眼藏。』」師云：「禍從叮囑生。三聖出云：『怎敢滅卻和尚正法眼藏？』」師云：「全身擔荷。濟云：『已後有人問，汝作麼對？』」師云：「殺人見血，方解遠憂。三聖便喝。」師云：「正脈流通。濟云：『誰知吾正法眼藏向瞎驢邊滅卻？』」師云：「滿腹沙糖，吐出砒霜。臨濟尋常吞盡十方佛祖，慣用白拈手段，末後被三聖恰似純鋼打就，把住當鋒，果是克家，不容弄醜。所以本師臨終有偈付云：『得吾眼也覷浮沉，淺則淺兮深則深，莫學瞎驢趁大隊，破沙盆句對誰吟？』且道二老臨行秖將一副鐵石心肝挂在眉尖上，用底是甚麼心行？」震威一喝，「簷聲不斷前旬雨，電影還連後夜雷。」

> The master ascended the hall and raised a case: "The Ancestor Linji, nearing his end, instructed the assembly: 'After I pass, you must not let my True Dharma Eye Treasury perish.'" The master said: "Trouble arises from such earnest instruction." Sansheng stepped forward and said: "How dare we let the master's True Dharma Eye Treasury perish?" The master said: "He shoulders the entire burden." Linji asked: "In the future, if someone asks you about it, how will you respond?" The master said: "Only when the blade draws blood is distant worry resolved." Sansheng then gave a shout. The master said: "The true lineage flows on." Linji said: "Who would have thought my True Dharma Eye Treasury would perish at the hands of a blind donkey?" The master said: "A belly full of sugar, yet what is spit out is arsenic." Linji, in his ordinary manner, could swallow all buddhas and ancestors of the ten directions, skilled in seizing without leaving a trace. Yet in the end, Sansheng was like pure steel forged—meeting him head-on, truly a worthy heir who would not tolerate any pretense. Therefore, the original master, at his life's end, entrusted a verse: "Those who gain my eye see rise and fall— Shallow is shallow, deep is deep. Do not learn from the blind donkey chasing the herd; To whom will you chant the verse of the broken earthen bowl?" Now tell me: When these two elders faced their final moments, hanging an iron-stone heart from their brows, what mind were they employing? With a thunderous shout: "The eaves' drip continues from last week's rain; The lightning's flash still connects to last night's thunder."

山主陳明宇請解制上堂。「大制從來無解結，解結秖對兒童說，動靜無非古道場，個個杖頭挑著月。木馬蹄邊劫外春，蝸牛角上三千界，滿腔冤憾自消鎔，莫言清果多饒舌。且道縱橫獨步一句作麼生道？」以杖指空，云：「水向石邊流出冷，風從華裏過來香。」

> The mountain master Chen Mingyu requested the release from the retreat assembly. "The great retreat has never had a release to untie; untying knots is only spoken of to children. Movement and stillness are none other than the ancient practice ground; each person carries the moon on their staff's tip. By the wooden horse's hoof, spring beyond the kalpas; on the snail's horn, three thousand realms. All grievances and regrets melt away within; do not say the pure fruit speaks too much. Now, how would you express the phrase of walking freely and unrestrained?" He pointed his staff to the sky and said, "Water flows cold from beside the stone; wind carries fragrance from among the flowers."

建報恩會，上堂。問：「如何是死句？」師云：「衲被蒙頭。」進云：「如何是活句？」師云：「出頭天外看。」進云：「如何是不死不活句？」師云：「暗含春色，明露秋光。」乃云：「妻薦夫兮子薦親，惟憑日午打三更，通身現出那吒眼，大千無處不全身，曠劫雙親空聚散，古今父母不離身，有生有滅非真父，不合不離真祖親，盞子撲落無人會，家家月映水無痕。」

> Establishing the Gratitude Assembly, the master ascended the hall. A question was asked: "What is a dead phrase?" The master said: "Covering the head with a monk's robe." The questioner pressed further: "What is a living phrase?" The master said: "Looking out beyond the heavens." The questioner asked again: "What is a phrase that is neither dead nor alive?" The master said: "In darkness, it holds the colors of spring; in brightness, it reveals the light of autumn." Then the master said: "Wives commend their husbands, sons commend their parents, yet all rely on striking the third watch at noon. The whole body manifests the eyes of Nezha—throughout the great cosmos, there is nowhere it does not fully appear. For countless eons, dual parents have gathered and scattered in emptiness; through ancient and modern times, fathers and mothers never leave the body. What is born and what perishes are not the true father; what neither joins nor separates is the true ancestral parent. When the cup falls, no one understands; in every home, the moon reflects on water, leaving no trace."

上堂。問：「如何是和尚活計？」師撩衣挺身，云：「日日不別。」進云：「秖者個，更別有？」師云：「者個是甚麼？」僧禮拜，師云：「切莫儱侗。」問：「百尺竿頭如何進步？」師云：「煙裏木鵝高著眼。」進云：「坐斷千差路。」師云：「咭嘹舌頭三千里。」乃云：「叢林爐鞴煆情疑，一箭收功猶未奇，良匠獨剖石中玉，鉗鎚直敲頂頑皮，翻身秖透威音外，開言吐氣莫支離，若無疋馬單刀力，空費啼鵑血染枝。」

> The master ascended the hall. A monk asked, "What is the master's way of life?" The master lifted his robe and straightened his posture, saying, "Every day, no distinction." The monk pressed further, "Is there anything beyond this?" The master replied, "What is this?" The monk bowed. The master said, "Do not be vague." Another asked, "How does one advance from the top of a hundred-foot pole?" The master said, "Keep your eyes on the wooden goose in the mist." The monk responded, "Sitting still, cutting off all distinctions." The master said, "Your tongue chatters across three thousand miles." Then the master said: "The forge of the monastery tempers doubts and attachments, Yet a single arrow's success is still not extraordinary. A true craftsman alone uncovers jade within the stone, Hammer and tongs strike directly at the stubborn skull. Turning the body, one penetrates beyond the primordial sound, Words and breath should not be fragmented or scattered. Without the strength of a lone rider with a single blade, You merely waste the cuckoo's blood staining the branch."

上堂。僧問：「學人有一清果，請和尚酬價。」師便打。進云：「離此又作麼？」師云：「性命也不顧。」乃云：「看看冬月半，切忌重打算，此事古家風，文彩不成段。死水不藏龍，秋空飛一雁，莫待頭角生，腳下紅線斷。遍界絕遮攔，目前無物見，何必問君平，誰家不成現？」復舉：「洞山云：『五臺山頂雲蒸飯，華殿階前狗屎天，幡竿頭上煎䭔子，三個猢猻夜簸錢。』法上座到此秖是不肯放過，所以狗尾續貂。」示云：「石牛吐火晝夜然，月中桂上打鞦韆，三個瞎驢爭毬踢，彌勒呵呵笑在先。今古者些說話，定要戳破頂門方纔相合。還委悉麼？假使滄海枯到底，終不與君通姓名。」

> The Master ascended the hall. A monk asked, "This student has a pure fruit. I ask the Venerable to appraise its value." The Master immediately struck him. The monk pressed further, "Apart from this, what then?" The Master said, "Not even caring for life itself." Then he said, "Look—the winter month is half gone. Be careful not to make heavy calculations. This matter is the ancient family style; literary elegance cannot capture it. Stagnant water hides no dragon; a single goose flies across the autumn sky. Do not wait for horns to grow, only for the red thread beneath your feet to snap. The whole realm is utterly unobstructed; before your eyes, nothing is seen. Why bother asking the fortune-teller? Whose family is not fully manifest?" He then cited: "Dongshan said, 'On Wutai Mountain's peak, clouds steam rice; before the palace steps, dog dung is the sky. On the flagpole's tip, dumplings are fried; three monkeys toss coins at night.' Dharma Seat, arriving here, simply would not let it pass—thus a dog's tail continues the sable." He then showed them: "A stone ox spits fire, burning day and night; on the moon's cassia tree, someone swings on a swing. Three blind donkeys fight over a ball; Maitreya laughs aloud, taking the lead. These sayings, ancient and modern, must pierce through the crown of your head before they truly match. Do you understand? Even if the great sea dried to its very bottom, still I would not tell you my name."

結夏，上堂。問：「大開爐鞴事如何？」師云：「佛祖難容。」進云：「丈夫氣宇沖牛斗。」師云：「青天也須喫棒。」進云：「龍生金鳳子，衝破碧琉璃。」師云：「又被風吹別調中。」乃云：「一個禪和一個口，無繩自縛自家守，鬼神覷破枉勞心，莫粘陰陽地抖擻。」遂倚杖立身，兩手作撐天勢。「若向者裏會得，伸拳打落天邊月，口裏舌頭家家有。」

> During the Summer Retreat, the Master ascended the hall. A monk asked, "How is it when the great furnace is opened wide?" The Master said, "Even Buddhas and Patriarchs cannot tolerate it." The monk said, "A true man's spirit pierces the heavens." The Master said, "Even the blue sky must taste the stick." The monk said, "A dragon gives birth to a golden phoenix, shattering the azure glass." The Master said, "Again, the wind blows it into a different tune." Then the Master said, "One Chan practitioner, one mouth— Binding themselves without a rope, they guard their own house. Ghosts and spirits see through it, all effort in vain— Don’t cling to yin and yang, don’t tremble in the dark." Then, leaning on his staff, he stood upright, raising both hands as if holding up the sky. "If you understand here, With a fist you can strike down the moon at heaven’s edge— The tongue in every mouth is the same in every home."

圓通會，上堂。問：「如何是賓中賓？」師云：「青山處處挂浮雲。」進云：「如何是賓中主？」師云：「長在途中不出戶。」進云：「如何是主中賓？」師云：「八兩分明是半觔。」進云：「如何是主中主？」師舉起拄杖，乃云：「雷震風吹山海口，梵音潮音一齊吼，此是觀音悟入門，驚起泥牛藏北斗。覓心懺罪兩俱忘，樓閣門開家家有，反聞空性妙難思，乾坤秖在一毛孔。」師震威一喝，云：「三世諸佛、歷代祖師、一切有情被山僧一喝，個個耳門中箭，一齊悟入圓通古鏡，胡來胡現、漢來漢現，求智慧男女得智慧男女、求解脫超昇得解脫超昇，是即是，猶是菩薩方便之力。」復一喝，下座。

上堂。舉拄杖云：「者個物始於未有天地之先，本自現成，毫無拘束，秖因動則禍生，滿盤俱錯。然雖如是，能為佛祖心宗、人天眼目、四生根本、苦海津梁。且道是甚麼物與麼成現？」復舉杖云：「家無二主。」

上堂。問：「如何是第一玄？」師云：「塔尖頭上打鞦韆。」進云：「如何是第二玄？」師云：「猢猻上樹尾在前。」進云：「如何是第三玄？」師云：「無毛紙鷂向空鑽。」舉：「世尊不說說，迦葉不聞聞。」以杖擊香几，云：「葛藤遍地幾能掃？石女懷胎暗轉身。」

春元，端垣譚公送子寄名，請上堂。「春到林泉意氣賒，綠袍藏寄紫袈裟，金刀剃盡關頭雪，玉帶長垂忠孝家。杖頭風月流千古，鐵樹時開不老華，曹源一滴能消垢，為佛為官本不差。」復示：「彩鳳飛來入異林，光輝閃爍逼乾坤，從此瓜瓞聯生至，何慮光宗無智人？」

上堂，示眾。「彼此原無字腳，何必區區再索？幸有拳頭巴掌，當陽指伊快活。你若外求玄妙，醍醐翻成毒藥。你若無心自得，明明錯過一著。你執忘形死心，自是不識好惡。你向舉處承當，鼻孔被人穿卻。貴在動靜閒忙，只把虛空細嚼。古人自不染污，今人何太穿鑿？」喝一喝，下座。

起吾趙副戎送子寄名，請上堂。「終不和沙金自金，太陽星耀映長庚，枝分發秀垂千古，拄杖頭邊別有春。」復顧左右，云：「萬里金鵬纔展翼，千年齡鶴便翱翔。」

解夏，上堂。問：「風冷霜凝事若何？」師云：「春回艸木舒。」進云：「放行一句作麼生道？」師云：「路逢死蛇莫打殺，無底籃兒盛將歸。」乃云：「復開爐鞴待當機，聖制告圓月正輝，拽杖胸藏烹佛祖，橫身天外電光飛。未躍龍門休賣眼，東西南北任棲馳，傲菊不隨秋桂發，更豎蒼蒼兩道眉。禹力不到處，河聲流向西。」

順慶府主正堂蒼苔李公，諱成林，新建覺華菴功竣，請上堂。「此一瓣香，天地同根，萬物一體，拈來爇向爐中，奉為府祖太尊、闔衙官眷，福同滄海，壽等須彌，祿位高陞，三多衍慶。以夙植善根，供俸三寶，撫綏殘黎，如天普覆，似地普擎，恩施無相，仰荷德心者，不獨果城士女也。弘法護僧，而大護法不忘靈山一會，靈靈不昧，了了嘗知，原是生因之所生，乃曉因之所曉，日用應緣，如同寶鏡。君王得此，萬國咸寧；官員得此，為國愛民；庶民得此，育子孝親；衲僧得此，續佛慧命。直指人心，見性成佛，正眼看來，玅明心印，人人本具，箇箇不無。如官長印信，一印印定，前後無差，二六時中，見聞覺知，神契於此，則虛而靈、寂而玅，不求官位，官位自臻；不求福壽，福壽遐齡。如淨琉璃，內含寶月，以玅明心印弘護三寶，克紹前徽；以玅明心印普洽四民，統歸化育。所謂：明窗處處書聲曉，戶戶門開見善財。見色聞聲無二道，無聲無臭育三才。柳巷花街開正眼，色空空色是心齊。一人有慶，萬民賴之，共樂昇平，無事於心，孤明烜赫，陰陽萬象，智愚賢否，皆從妙明心印中流出一氣，化生護法。以玅明心印特建覺華勝蹟，卓絕壯麗，諸聖儼然，金壁燦然，丹堊森然，遠邇胥瞻焉。令見者、聞者仰慕弘麻，永垂不替。且道：大護法建修功畢，增何祥瑞？遞代聯芳為國柱，迥超世外越安排。」復舉：「六祖大師示眾云：『汝等念佛求往西方，我今移西方來東土，汝等各願見否？』眾云：『若此土得見，何須更往彼國？』祖云：『精進即是釋迦，平直即是彌陀，喜捨名為勢至，慈悲即是觀音。』碧山云：日坐公堂應萬幾，分明都是自家底。眼前現出宰官相，光耀三台壯福基。」一喝，下座。

嗣法門人慶雲識。嘉興楞嚴藏經坊存板。

## 不會禪師語錄卷第一終