---
title: "不會禪師語錄 · 住順慶府南充縣碧山禪院"
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/cmgn0wic20z6bjl04437mzld5"
---

## 不會禪師語錄卷第二

> Recorded Sayings of Chan Master Buhui, Volume 2

門人圓澄、圓星編

> Disciples Yuancheng and Yuanxing compiled

康熙十九年庚申臘月八日，本郡文武、紳衿、鄉耆、眾姓請住順慶府南充縣碧山禪院。至三門，云：「外方執釣已多年，今日收歸近水源。」一喝云：「此地煙霞尤更擁，鯨鱗隊隊逐腥羶。」

> In the eighth month of winter in the nineteenth year of the Kangxi reign, the civil and military officials, gentry, elders, and people of the county invited me to reside at Bishan Chan Monastery in Nanchong County, Shunqing Prefecture. Upon reaching the main gate, I said: "For years, I have fished in distant waters; today, I return to the source." With a shout, I added: "Here, mist and clouds gather even more thickly; schools of whales chase the scent of blood."

佛殿。云：「天上天下，惟我獨尊。且道是什麼人？」震威一喝，遂展具三拜。

> In the Buddha Hall, he said: "Throughout heaven and earth, I alone am honored. Now tell me, what kind of person is this?" With a thunderous shout, he then spread his robe and bowed three times.

護法殿。拈香云：「護佛、護法、護僧，切莫莊憨空過。曾憶靈山付囑，在你當頭把柁。若要祖脈流通，須仗儒門一夥。是則是，即今已到無波處，還向有波時用心。」

土主殿。拈香云：「不住街頭與路旁，五龍峰頂看雲忙，有人問我山中意，一似當年救主昂，護主護僧如護目，大家薦取就中光。」

踞方丈，云：「幼曾參遍少林宗，瞬目兒童又白翁。笑指兩輪無暫歇，閒忙莫外古家風。三萬二千獅子座，非內非外亦非中。」

當日眾鄉紳衿請上堂。師至座前，拈請啟云：「言言錦繡，字字珠璣，維持祖印，擁護法幢，在筆尖頭上全彰第一義諦，仰煩維那對眾宣讀。」師指法座云：「登王座，絕躋攀，非是驚群敵勝子，誰堪遽下頂門錐？山僧到此，別資一路，徐行踏斷流水聲，縱觀寫出飛禽跡。此一瓣香，寬若太虛，明如杲日，爇向爐中，端為祝延今上皇帝聖壽萬歲萬歲萬萬歲，伏願龍圖永固，鳳曆常新，八表稱臣，四維歌化。此一瓣香，上拄天，下拄地，非古非今，奉為滿朝文武、天下官僚、本省本道、順慶府主、南充縣主、諸位尊官，伏願官星顯耀如天日，常把瞿曇擔子扶。此一瓣香，包羅今古，容括二儀，不可以知知，不可以識識，奉為本府本縣、文武紳衿、遠近檀那、諸山禪德、現前四眾，伏願屏翰禪林多意氣，匡扶祖道永聯芳。此一瓣香，干戈隊裏受盡驚險，二十餘年參遍諸方，末後遇著一個絕情老漢，當頭戳破，毒中空前，自從親遭毒手，至今踞解不開，爇向爐中，專為傳曹溪正脈三十五世本師破山和尚，用酬法乳之恩。」遂斂衣就座。上首白槌，云：「法筵龍象眾，當觀第一義。」僧問：「如何是碧山境？」師云：「亭柏多年龍鱗古，幾度乘風拂翠煙。」進云：「如何是境中人？」師豎拂，云：「山勢倚天忘突兀，拂影澄潭起化龍。」進云：「人境不立時聻？」師一喝。進云：「人境已蒙師指示，釋迦老子今日成道，和尚即今入院登座，是同？是別？」師云：「雪上更加霜。」進云：「略較些子。」師云：「也是一場特地，起自無端。」乃云：「餓瘦枯腸凍縮筋，明星一耀不成人，胡言漢語多奸猾，攪亂人天定太平。是則是？誰家不通長安道，個個眉毛眼上橫，你只自知清早起，不知更有不眠人。星光普耀無遮覆，一番風雨一番新，那邊不坐空王殿，豈肯耘田向日輪？」上首復白椎，云：「諦觀法王法，法王法如是。」便下座。謝辭不錄。

> On that day, the local gentry and scholars invited the Master to ascend the teaching seat. The Master approached the platform, took up the invitation, and said, "Every word is brocade, every character a pearl—upholding the ancestral seal, supporting the Dharma banner. In the tip of the brush, the supreme truth is fully revealed. I ask the Venerable Weinuo to read it aloud for the assembly." The Master pointed to the Dharma seat and said, "Ascending the royal throne, all climbing ceases. If not a disciple who startles the crowd and conquers rivals, who could bear the sudden blow to the crown? Arriving here, this mountain monk takes another path: walking slowly, breaking the sound of flowing water; gazing afar, tracing the tracks of flying birds." "This stick of incense, vast as the great void, bright as the blazing sun, is offered in the burner, dedicated to wishing His Majesty the Emperor a long life of ten thousand years upon ten thousand years. May the dragon chart endure forever, the phoenix calendar ever renew; may all eight directions pay tribute, and the four quarters sing of transformation." "This stick of incense, reaching up to heaven, down to earth, neither ancient nor modern, is offered for all civil and military officials of the court, the bureaucrats of the realm, the provincial and regional authorities, the prefect of Shunqing, the magistrate of Nanchong, and every honored official. May your official stars shine as brightly as the sun and moon, ever upholding the burden of the Buddha." "This stick of incense, encompassing past and present, containing the two realms, cannot be known by knowing, cannot be recognized by recognition, is offered for the gentry and scholars of this prefecture and county, the distant and nearby donors, the virtuous monks of all mountains, and the fourfold assembly present here. May you guard the Chan groves with high spirit, and forever join in fragrance as you support the ancestral way." "This stick of incense, having endured countless dangers amid the ranks of spears and halberds, having traveled over twenty years to study under all quarters, finally met an old man of absolute severance who pierced me through the head, emptying me of poison. Since personally suffering that venomous hand, until now I cannot loosen its grip. Offered in the burner, it is dedicated solely to my root teacher, the thirty-fifth patriarch in the true lineage of Caoxi, the Venerable Poshan, in gratitude for the nourishment of Dharma milk." Then he straightened his robes and took his seat. The leading monk struck the wooden block and said, "O assembly of dragons and elephants in the Dharma gathering, behold the supreme truth!" A monk asked, "What is the realm of Green Mountain?" The Master said, "Ancient dragon scales on aged pavilion pines, how many times have they brushed emerald mist in the wind?" The monk pressed, "What is the person within the realm?" The Master raised his whisk and said, "The mountain leans against heaven, forgetting its steepness; the whisk's shadow in the clear pond stirs a transforming dragon." The monk asked, "When person and realm are not established—what then?" The Master gave a shout. The monk said, "Person and realm have been shown by the Master. Today the Buddha attained enlightenment, and today the Master enters the monastery and ascends the seat. Are they the same or different?" The Master said, "Adding frost upon snow." The monk said, "There's a slight difference." The Master said, "It's also a special occasion, arising without cause." Then he said, "Hunger shrivels the withered gut, cold contracts the sinews; the morning star flashes—yet no person is formed. Barbarian words and Han speech, full of cunning and deceit, disturb the peace of humans and gods. So it is, but whose household does not know the road to Chang'an? Every brow is horizontal above the eye. You only know you rise at dawn, unaware there are others who never sleep. The starlight shines universally, uncovered; one round of wind and rain, one round of freshness. Over there, not sitting in the empty king's hall—who would till the fields facing the sun?" The leading monk again struck the wooden block and said, "Behold the Dharma King's Dharma; the Dharma King's Dharma is thus." Then he descended from the seat. <note place="inline">Words of thanks are not recorded.</note>

上堂。僧問：「如何是賓中賓？」師云：「青山之外有行人。」進云：如何是賓中主？師云：拄杖活如龍，處處風雲護。進云：「如何是主中賓？」師云：「大地山河一色新。」進云：「如何是主中主？」師云：「萬象之中獨露身。」乃舉：「百丈問溈山：『屏卻咽喉脣吻，道將一句來。』山曰：『卻請和尚道。』」師拈云：「百丈殺人驟喉，溈山絲毫不讓。若有人問碧山：『屏卻咽喉脣吻，道將來看。』山僧只向他道：『蒼天，蒼天。』更若擬議，又云：『猛火著油煎，萬古碧潭空界月，再三撈摝始應知。』」

> The master ascended the hall. A monk asked, "What is the guest within the guest?" The master said, "Beyond the green mountains, there are travelers." The monk pressed, "What is the host within the guest?" The master said, "The staff is alive like a dragon, everywhere protected by wind and clouds." The monk asked, "What is the guest within the host?" The master said, "The great earth, mountains, and rivers—all are newly fresh." The monk asked, "What is the host within the host?" The master said, "Amidst all phenomena, the solitary body is revealed." Then he cited the case: Baizhang asked Guishan, "Setting aside throat, lips, and mouth, speak a word for me." Guishan said, "I ask the venerable master to speak instead." The master commented: "Baizhang cuts the throat with a sharp blade; Guishan yields not an inch. If someone were to ask Bishan, 'Setting aside throat, lips, and mouth, show me a word,' this mountain monk would only say to him: 'Blue sky, blue sky.' If he still hesitates and ponders, I would add: 'Like oil poured on a blazing fire— the moon in the ancient, empty, emerald pool; only after fishing for it again and again will you understand.'"

金剛會請上堂。師震威一喝，云：「一喝金剛覿面施，撥轉情關契上機，遍界遍空是者眼，機忘執化平等齊。截斷聖凡破空有，何勞耳目強生疲？應無所住虛玄妙，兔角龜毛非合離。色見聲求背主恩，棄卻園桃尋野李，破相迥超空劫前，萬別千差一以貫。」復一喝，云：「一以貫，當門撐戶是者漢。更示一偈：有形誰不具金剛？萬億乾坤難覆藏，蟭螟眼裏著不滿，人天小果亂思量。」復舉：「龐公問講《金剛經》座主云：『無我相，無人相，阿誰講？阿誰聽？』主無答。士示偈云：『無我亦無人，作麼有疏親？勸君休歷座，何似直求真？金剛波若性，外絕一纖塵，我聞並信受，總是假名陳。』碧山看來，龐公能搜穴道，殺人湊喉，雖則活逼生蛇化龍，怎奈情義盡絕？座主在人天座前難開口處，未免方寸中七上八下，恍恍惚惚，白汗通身，滿面慚惶，欲吐吐不出，欲嚥嚥不入，喚作是金。以今世人輕賤，故不喚作是金，誰肯自瞞自昧？秖是不解轉身吐氣，甘為座主，數他人寶，自賤家珍。今日有問碧山：『誰講？誰聽？』只道：『無舌人能講不歇，無耳人能聽不滅。』且道：有何證據？復示偈云：黃鶴樓中吹玉笛，江城五月落梅花，堪嗟不入聾人耳，空使西山日又斜。」喝一喝，擲拂子，下座。

> The Diamond Assembly requests the Master to ascend the hall. The Master, with a mighty roar, declared: "A single roar, the Diamond manifests face to face, Turning the gates of emotion, meeting the highest potential. Throughout all realms, throughout all space—this very eye, When potential is forgotten and attachments dissolve, all is equal. Cutting off sage and ordinary, shattering emptiness and existence, Why strain the ears and eyes to exhaustion? Abiding nowhere—profound and wondrous, Rabbit horns and tortoise hair are neither joined nor apart. Seeking through form and sound betrays the master's grace, Abandoning the garden peach to chase wild plums. Breaking through appearances, transcending even before empty eons, All distinctions and differences are unified as one." Again, he roared and said: "Unified as one—this very one stands firm at the gate. Now, I offer another verse: Who with form does not possess the Diamond? Trillions of worlds cannot conceal it. In the eye of a gnat, it cannot be contained, Yet humans and gods, with petty fruits, fret in vain." He then cited the case: "Layman Pang asked the lecturer on the \*Diamond Sutra\*: 'With no self, no person—who lectures? Who listens?' The lecturer had no reply. The layman offered a verse: 'No self, no person—how can there be closeness or distance? I urge you to cease climbing the platform; Why not directly seek the truth? The nature of Diamond Prajñā— Beyond the slightest speck of dust. I hear and accept in faith— All are but provisional names.' From Bishan's perspective: Layman Pang could probe the vital point, Striking the throat to kill— Though he forced a living snake to transform into a dragon, What of the severing of all sentiment? The lecturer, before the assembly of humans and gods, At the place where words fail— Could not help but feel his heart in turmoil, Dazed and confused, drenched in cold sweat, Face full of shame and panic, Wanting to speak but unable, Wanting to swallow but stuck. Call it gold—yet in this age, people scorn it, So they do not call it gold. Who would willingly deceive themselves? It is only that they do not know how to turn around and breathe freely, Content to be a lecturer, Counting others' treasures while devaluing their own. If someone today asks Bishan: 'Who lectures? Who listens?' I would only say: 'The tongueless one lectures without cease, The earless one listens without end.' And how is this proven? I offer another verse: In Yellow Crane Tower, a jade flute plays, Over River City, plum blossoms fall in the fifth moon. Alas, they do not enter the deaf one's ears— In vain, the western mountain sun sets once more." He gave a shout, threw down the whisk, and descended from the seat.

開爐，結制，上堂。「本自現成，何須伎倆？長期短限，猶隔霄壤。遣昏敵散，重增妄想。於斯覷定，踏著故鄉。所謂道：『身口意清淨，是名佛出世；身口意不淨，是名佛滅度。』我今為汝保任此事，終不虛也。」問：「如何是此事？」師連打，云：「千年桃核裡，原是舊時人。」「未審如何保任？」師云：「依稀似曲纔堪聽，又被風吹別調中。」復舉：「僧問琅琊：『清淨本然，云何忽生山河大地？』琊云：『清淨本然，云何忽生山河大地？』」眾復問：「清淨本然，云何忽生山河大地？」師高聲云：「言之有理，智人自斷。復頌曰：懷胎露柱似無情，忽爾華開世界成。堪笑無名無住客，花開花謝一微塵。千聖不知何處去，倚天長劍逼人寒。」

> Opening the furnace, establishing the retreat, ascending the hall. "It is inherently complete and present—what need is there for contrivance? Setting long or short deadlines still creates a gap as vast as heaven and earth. Trying to dispel dullness or scatter enemies only adds further deluded thought. Right here, see clearly and step onto your native ground. As it is said: 'When body, speech, and mind are pure, this is called the Buddha appearing in the world; when body, speech, and mind are impure, this is called the Buddha entering nirvana.' I now assure you of this matter—it will never be in vain." A question was asked: "What is this matter?" The Master struck \[the questioner\] repeatedly and said: "Inside a thousand-year-old peach pit, there is still the same person from of old." "Then how should one maintain and uphold it?" The Master said: "Just when a faint melody seems worth hearing, it is blown away by the wind into another tune." He then brought up an example: "A monk once asked Langya: 'Since it is originally pure and clear, how do mountains, rivers, and the great earth suddenly arise?' Langya replied: 'Since it is originally pure and clear, how do mountains, rivers, and the great earth suddenly arise?'" The assembly asked again: "Since it is originally pure and clear, how do mountains, rivers, and the great earth suddenly arise?" The Master raised his voice and said: "The words are reasonable—a wise person decides for themselves." He then added a verse: The pillar in the womb seems without feeling, Yet suddenly flowers bloom and the world forms. Laughable is the guest with no name, no abode— Flowers bloom, flowers fade, a single speck of dust. A thousand sages—where have they gone? A sword against the sky presses cold upon all."

上堂。舉：「僧問五祖：『一大藏教是個切腳，未審切那個字？』祖云：『缽囉娘。』」師云：「者僧雖則善問穴道，大似不識口磣。五祖人天眾前似難迴避，只得道個缽囉娘。今日或有問碧山：『未審切那個字？』只向他道：『切。』」復作懼怕勢，擲拄杖，下座，走入方丈。

> The master ascended the hall and raised a case: "A monk asked the Fifth Patriarch, 'The entire Buddhist canon is like a phonetic spelling. I wonder, which word is being spelled?' The Patriarch replied, 'Prajñā.'" The master said, "Although this monk skillfully asked about the vital point, he was like someone who doesn't recognize a harsh taste. The Fifth Patriarch, before the assembly of humans and gods, found it difficult to avoid the question, so he could only say 'Prajñā.' If someone today were to ask me, 'I wonder, which word is being spelled?' I would simply tell them, 'Spell.'" Then, making a gesture of fear, he threw down his staff, descended from the seat, and walked back into his quarters.

射邑邑侯鼎泉楊公同紳衿建盂蘭會，請兜率殿上堂。師詣座前，以杖書○相，云：「無上妙道，二乘莫測。正令全提，知恩報德。震威一喝，鐵樹花開，一天星月。」遂陞，拈香，云：「此瓣香，日月難比其明，乾坤難方其闊。拈來爇向爐中，卻又無形無跡。供養中元聖帝，惟仗大慈，恆叨默佑。」僧問：「如何是第一玄？」師云：「黃梅踏翻無底船。」進云：「如何是第二玄？」師云：「磨磚作鏡破家園。」進云：「何如是第三玄？」師云：「捲起蓆來大家看。」問：「如何是第一要？」師云：「一箭安邦絕鬧號。」進云：「如何是第二要？」師云：「不許夜行投明到。」進云：「如何是第三要？」師云：「秋至梧桐葉自飄。」乃云：「當陽拈出，匝地普天。喚回枯木龍吟，全彰腦後春色。木童唼碎火裡冰，石女翻空赤腳走。單拈白棒迥諸流，截斷情塵竟何有？若向情忘物化處薦得，金華山頂毫無尺寸，大江潭底不見涓滴。正恁麼時，各姓宗親成佛已竟，多生罪福瓦解冰消，所謂假藉四大以為身，心本無生因境有，前境若無心亦無，罪福如幻起亦滅。到此時節，天堂地獄總是假名，善惡機祥無處安著，故我雪山老人儘力道不出的枯腸，付與國王、大臣、宰官、居士弘護正法，幸有信官不憚簿書鞅掌，猶記靈山之囑，專擬中元赦罪之期，敬捐俸金供佛飯僧，堅請山僧登曲彔木，只得八字打開，全身漏洩，益見信官體忠篤孝，凜烈冰霜，撫字心勞，竭力偕眾，惟冀人人清平無事，家家百昌咸若，並資眾氏宗親共霑餘澤。且道報恩一句作麼道？一幡直送無生國，真風普扇十洲春。」下座。

> The magistrate of Sheyi, Lord Dingquan Yang, together with the gentry, established a Ullambana assembly and invited the master to ascend the hall at the Doushuai Hall. The master approached the seat and, with his staff, drew a circle, saying: "The supreme wondrous Way cannot be fathomed by the two vehicles. When the true command is fully raised, gratitude is repaid and virtue acknowledged. With a single mighty shout, the iron tree blossoms, and the sky is filled with stars and moon." He then ascended, took incense, and said: "This stick of incense—the sun and moon cannot compare to its brightness, heaven and earth cannot match its vastness. Lifted and burned in the incense burner, it becomes formless and traceless. Offered to the Holy Emperor of the Mid-Year, relying solely on great compassion, may we always receive silent protection." A monk asked: "What is the first mystery?" The master said: "Huangmei overturning the bottomless boat." The monk pressed: "What is the second mystery?" The master said: "Grinding a brick to make a mirror, shattering the family home." The monk pressed again: "What is the third mystery?" The master said: "Roll up the mat and let everyone see." The monk asked: "What is the first essential?" The master said: "A single arrow pacifies the nation, ending all clamor." The monk pressed: "What is the second essential?" The master said: "No night travel allowed—arrive by dawn." The monk pressed again: "What is the third essential?" The master said: "When autumn comes, the paulownia leaves fall of themselves." The master then said: "Raised in the bright light, it pervades heaven and earth. Summoning back the withered tree's dragon song, fully revealing the spring colors behind the head. The wooden boy chews through ice in the fire; the stone maiden turns empty, walking barefoot. Solely raising the white staff transcends all streams; severing emotional dust—what remains then? If you realize it at the point where feelings are forgotten and things transformed, on the summit of Golden Flower Mountain there is not an inch of ground, and in the depths of the great river not a drop is seen. Precisely at such a time, all ancestral relatives have already attained Buddhahood; the karma of countless lifetimes disintegrates like ice melting. So it is said: the body is provisionally composed of the four elements; the mind is originally unborn, arising due to conditions. If the preceding conditions are absent, the mind is also absent; sin and merit are like illusions, arising and ceasing. At this stage, heaven and hell are merely empty names; good and evil, fortune and misfortune have nowhere to settle. Thus, even the withered guts that the old man of Snow Mountain exhausted himself to express were entrusted to kings, ministers, officials, and lay practitioners to uphold and protect the true Dharma. Fortunately, there are faithful officials who, undaunted by the burdens of official duties, still remember the injunction from Vulture Peak. Specifically choosing the Mid-Year period for the remission of sins, they respectfully donate their salaries to make offerings to the Buddha and feed the monks, earnestly requesting this mountain monk to ascend the curved-wood seat. I can only open wide the eight characters, fully revealing myself, further witnessing the officials' sincere loyalty and deep filial piety, stern as ice and frost, laboring with a nurturing heart, joining with the assembly in utmost effort. May everyone enjoy peace without trouble; may every household flourish in harmony. Together, may all ancestral spirits share in the remaining blessings. Now, how to speak a phrase of repaying kindness? A single banner directly delivers to the land of the unborn; the true wind universally fans spring across the ten continents." He then descended from the seat.

上元日，聖業陳鎮臺報恩祈嗣，請上堂。師拈香畢，僧問：「未陞座時，水洩不通；既陞後，不堪共聞。如何是一陽來復，萬物咸新句？」師云：「紅日照開新氣象。」進云：「江山不立、萬象未彰前是甚麼境界？」師云：「普。」問：「西來大意即不問，即今陳鎮臺報親，和尚以何法指示？」師云：「得意春風外，飛揚化日中。」進云：「鎮臺顯考向甚麼處安身？」師云：「一月普現一切水。」文學問：「有一衲子為生死二字被知識一棒打殺，而今在拄杖頭上聲聲叫苦，和尚如何得救？」師云：「不能直下超玄鎖，難免山河礙眼睛。」乃云：「赤心一片，貫徹古今，滿懷忠孝，草木皆春。龍燈鬥額，花樹離塵，火噴人面，痛殺觀音。木童撫掌，石女吹笙，珊瑚枝上，月滿三更。刀山劍樹，化作香林，天官賜福，蚤送麒麟。秪此一著，為天地根，非離非合，曠劫雙親。和而不流，為君為臣。返聞聞性，不是耳聞。是甚麼物？為照世燈。」舉拂，云：「滿把摩尼覿面擲，知恩方是報恩人。且道觀音在甚處安身？交肩搭臂成群醉，夜半笙歌扶到家。」復舉：「無著菩薩問善財：『我欲親見文殊，不知何者即是？』財曰：『汝發一念心清淨即是。』著曰：『我發一念，為甚不見？』財曰：『子是真見文殊。』山僧看來，問似見未忘也、真未泯也，自不識羞；答似隔簾呼茶，亦似死水藏龍，有體無用，二俱失利。今日或有問陳大護法：『過去父在堂，母作麼生見？』向他道：『洗臉縮身露出肘，便來驀直去抖擻，山南山北看桑麻，喫鹽同鹹非舌口。』」下座。

> On the Lantern Festival, General Chen of the Sacred Enterprise made offerings to repay kindness and pray for descendants, inviting the Master to ascend the hall. After the Master finished offering incense, a monk asked: "Before ascending the seat, it was watertight and impenetrable; after ascending, it's not worth hearing. What is the phrase about the return of the yang energy and all things being renewed?" The Master said: "The red sun shines, opening a new atmosphere." The monk pressed: "Before mountains and rivers stand and all phenomena manifest, what realm is this?" The Master said: "Universal." Another asked: "I won't ask about the meaning of Bodhidharma coming from the West. Today, General Chen repays his parents—what method does the Master instruct?" The Master said: "Beyond the joyful spring breeze, soaring in the transforming sunlight." The monk pressed: "Where does the General's late father find his place?" The Master said: "One moon universally reflects in all waters." A literary scholar asked: "A monk was struck dead by a teacher's staff over the words 'birth and death,' and now cries out in suffering from the tip of the staff. How can the Master save him?" The Master said: "If you cannot directly transcend the mysterious lock, you will inevitably be hindered by mountains and rivers before your eyes." Then the Master said: "A single red heart penetrates past and present, Full of loyalty and filial piety, even grass and trees turn to spring. Dragon lanterns vie at the forehead, flowering trees leave the dust, Fire sprays in people's faces, painfully killing Guanyin. Wooden children clap hands, stone maidens play flutes, On coral branches, the moon is full at midnight. Mountains of knives and forests of swords transform into fragrant groves, Heavenly officials bestow blessings, early sending the unicorn. Just this one point is the root of heaven and earth, Neither separate nor united, parents through endless ages. Harmonious yet not drifting, serving as ruler and minister. Turning back to hear the nature of hearing—it is not the ear that hears. What thing is this? It is the lamp that illuminates the world." Raising his whisk, he said: "Fully grasping the mani pearl, face-to-face I cast it; Only those who know kindness are those who repay kindness. Tell me, where does Guanyin find her place? Shoulder to shoulder, arm in arm, drunk in crowds, Midnight songs and flutes support them home." Then he cited: "Bodhisattva Wuzhuo asked Sudhana, 'I wish to personally see Manjushri—which one is he?' Sudhana said, 'The moment you give rise to a single thought of purity, that is him.' Wuzhuo said, 'I gave rise to a thought—why don't I see him?' Sudhana said, 'You are truly seeing Manjushri.' From this mountain monk's perspective, the question still clings to seeing, not yet forgotten; the true is not yet extinguished—shamelessly unaware. The answer is like calling for tea through a curtain, or like a dragon hidden in dead water—having substance but no function. Both miss the mark. Today, if someone asks Great Dharma Protector Chen, 'Your late father is in the hall—how does your mother see him?' Tell him: 'Washing the face, shrinking the body, elbows exposed, Come straight and go shaking off, Looking at mulberry and hemp north and south of the mountain, Eating salt, equally salty—not the tongue or mouth.'" He descended from the seat.

師誕日，蓬邑生員楊蓁送公子寄名，請上堂。「混融兀坐忘花甲，鼻孔今朝沒半邊，身藏北斗身含斗，法界全真法界真。」震威一喝，云：「曠大劫來無二主，至親何故反因循？仰高彌堅非離合，密密綿綿天地根。性天日出冰壺曉，心地花開不藉春，聖凡情盡空諸有，兔角何嘗有減增？寸步不移超劫外，月穿潭底水無痕，止眼看來都是夢，萬億乾坤一點塵。若向此薦得，世尊未離兜率，已降皇宮；未出母胎，度人已畢。所謂心同虛空界，示等虛空法，證得虛空時，無是無非法。若言有生有死，亦似接龜毛，量比太虛；若言無生無死，怎奈春生、夏長、秋收、冬藏？既是太虛，不可比量。當人正體，無今古凡聖，無生死去來，無僧俗男女，無善惡修證，無天堂地獄、佛國黃泉。是則是，毫釐繫念，三途業因；瞥爾情生，萬劫羈鎖。人人逍遙物外，個個物外逍遙，雖在色塵之中，不被色塵污染；雖在五行之內，不被五行拘礙。有時倚杖峰頭立，笑指兩輪無暫歇；有時直向街前過，看他個個為誰忙；有時曲臂和衣臥，任他桑田變滄海。偈曰：儒童昨日寄麒麟，越過雲關宇宙新，佛照圓明能破暗，他年忠孝獨超群。且道不屬陰陽一句作麼生道？能為萬象主，不逐四時凋，數聲清磬是非外，一個閒人天地間。」

天中節，上堂。僧問：「如何是第一要？」師云：「拍手呵呵笑。」進云：「如何是第二要？」師云：「凡聖同一竅。」進云：「如何是第三要？」師云：「放去收來秖自照。」乃云：「今日天中節，千妖百怪任欣悅，看來多少老古錐，都將寶劍當頭截，唯有山僧不恁麼，任他鼓舞任他悅。何也？見怪不怪，其怪自壞。」豎拂，云：「切莫眼花。」復一喝：「但自無心於萬物，何妨萬物常圍繞？」

上堂。師至座前，震威一喝：「者一喝，非有非無，莫自糊塗；非色非空，法法流通；非出非入，隨方應物；非內非外，包含法界。」復喝一喝，云：「逢場作戲，遇水安橋，明明獨耀，難畫難描。」遂陞座，拈香畢，上首拍椎竟，問：「文殊為七佛之師，因甚出女子定不得？」師云：「各人家裏事，莫向他人求。」進云：「下界罔明，因甚出女子定得？」師云：「春到樹頭花自發。」進云：「女子因甚麼得近佛座？」師云：「終不與你通一線。」僧問：「隱珠法道久已荒殘，師以何垂示？」師云：「紅日照開新氣象，偏巖暗室盡生光。」進云：「家家有路到長安。」師云：「歸家罷問程。」進云：「即今千葉主人追師報本一句作麼生？」師云：「鳳閣垂簾蹤不見，潭移月影照幽人。」進云：「過化慈容師掉背，臨行一句作麼生？」師云：「白雲為蓋，流泉作琴。」進云：「恁麼垂示則合會先靈彈指超物外。」師驀頭一棒，僧喝，師云：「一月普現一切水。」問：「如何是隱珠境？」師云：「群峰各有翀霄勢，水和明月別人間。」進云：「如何是境中人？」師云：「從來不藉他人力，氣吞北斗眼藏神。」進云：「如何是人不離境、境不離人？」師云：「老農耕破千畬綠，稚鳥蹄開萬樹紅。」進云：「人境不立時如何？」師云：「通身無影相，遍界莫遮欄。」乃云：「真容無相，呼之有聲，不涉陰陽，具足圓明。星移獨耀無住礙，盡虛空外露全身。不識星移獨耀，翳眼說有生死。歷劫能為萬象主，萬億乾坤眼裡塵。契得先天元本物，本無明暗無減增。若問眾亡今何處，在眼能見在耳聞。所謂生本無生，鏡裏之形；滅本不滅，水中之月。來似著冬襖，去脫夏天衫。青山綠水，過客舖店。萬花林過，一葉不粘。說個天堂地獄，是制狂子之方，止兒啼之說。元無實體，只貴妄歇情消，見忘執化，自然虛而靈、空而妙。風流公子豈穿破褲，騰龍不藏死水。無求到處人情好，不飲隨他酒價高。從今契得虛玄玅，世出世間不二門。且道慈容禪德與眾姓亡靈超薦後得何快樂？雲合雲消空本淨，月來月去不離天。偈云：者段家常天地先，至尊無相至虛玄。仰高彌堅非離合，無聲無臭越三禪。」復舉：「昔日肇法師曰：『乾坤之內，宇宙之間，中有一寶，秘在形山。』雪竇云：『乾坤之內，宇宙之間，中有一寶，掛在壁上。』碧山看來，一人說遠，一人說近，依稀彷彿，似隔萬山。山僧則不然，乾坤之內，宇宙之間……」兩手作擎天勢，「中有一寶。」震威一喝，下座。

上堂。僧問：「如何是第一句？」師云：「照天照地。」進云：「如何是第二句？」師云：「人天莫測。」進云：「如何是第三句？」師云：「受用不盡。」乃舉：「古人道：『木馬衝開干騎路，鐵牛透過萬重關。』且道木馬鐵牛在甚處？」良久，云：「驚起暮天沙上鴈，海門斜去兩三行。碧山則不然，跳蚤衝開千騎路，蚊蟲透過萬重關。今日設有人問：『蚊蟲跳蚤在甚處？』」師噓一聲。「一夜搜人睡不著，天明只見血痕斑，只為分明極，翻令所得遲。」

上堂。僧問：「如何是賓中賓？」師云：「葛藤窩裡出頭看。」進云：「如何是賓中主？」師云：「你也著些筋骨。」進云：「如何是主中賓？」師云：「終不和沙金自金。」進云：「如何是主中主？」師云：「日照池心上下天。」乃云：「群木蕭疏月更輝，秋空雲靜鴈高飛，五色線條斷不盡，長年泥水日煎催。不是他人帶累，還是自不知非，千峰勢到嶽邊止，萬派聲歸海上消。」

上堂。以杖指靈位，震威一喝，云：「大道本無男女相，亦無苦樂諸取含。道體無形，包含盡虛空、遍法界，塵塵剎剎現全身。原無凡聖、生死、去來、天堂、地獄、四生、六道、善惡、污染，只因一念妄動，萬象三才。今日還源，無聲無臭，本光破諸暗，玅性圓明，離諸名相。且道：即今孝子韓文炳、新故老母在甚處安身立命？」以杖畫○圓相，云：「非離非合超今古，本光獨耀越陰陽。」

上堂。薦十九歲文學趙國彥，以杖指靈位一喝，云：「石火光中轉電忙，情關覷透越陰陽，誰家不具無生路？偶寄人天猶屬狂。盡空遍界當人眼，恆河沙國體全彰，本無生死無來去，本無六道豈久藏？萬象三才一念有，不生一念本家鄉，壽同太虛無長短，秖數花甲外思量，本體無形無住礙，無聲無臭薦新亡。教云：『佛身無為，不墮諸數。』正當恁麼時，獨超一句作麼生道？忽爾翻身空劫外，從教北斗面南看。」　外弔一偈：「挺秀天姿難測量，幾聞猿叫斷人腸？祖庭幸續傳家子，一脈聯登遞代昌。」

邑侯沈公請上堂。僧問：「縣主修齊，請師說法，且佛法填溝塞壑，遍滿大地，和尚從何處說起？」師云：「問從何來？」僧一喝，師便打，進云：「杖頭縱有真消息，那是和尚第一機？」師和聲連打。文學問：「彌勒彈指，樓閣門開，未彈指時作麼生得見彌勒？」師云：「兩眼對兩眼。」士云：「見時如何？」師云：「上是天，下是地。」士禮拜，師便打，乃震威一喝。「者一喝，能育三才萬物母，須臾違悖風煙阻，心月圓明諸暗消，父母宗親離憂苦，頂門獨耀古爺娘，百億化身主中主，萬花林下不霑身，聚散無非水火土，轉身移步任屋棲，兔角騰輝古今古，八角磨盤真非真，夢幻空花有非有，息見忘機達本鄉，淨土穢邦俱抖擻，三汲浪高魚化龍，不勞更向夜塘守。」驀豎柱杖云：「看看，信官過去父母宗親在山僧拄杖頭上七縱八橫、露頭露面了也，且道有何所證？不見道：一念回機便同本得，不歷僧祗便護法身，能與天地同根、萬物一體。未審本來父母與本得法身是一？是二？」侍僧云：「在者裏。」師云：「玅體不須重話會，只此尋常奉順間。」復舉：「那叱太子析骨還父、析肉還母，然後現本身、具大神通，為父母說法。既是骨肉俱還父母，將甚麼作口為父母說法？」師以兩手作擎天勢云：「秖是梵音清雅，令人樂聞。」

相寰趙副戎請上堂。師舉拂子一喝，云：「心生萬法生，心泯萬法無。有無俱不立，當下絕塵途。返觀罪福空，本體無形垢。善既從心生，惡豈離心有？善惡是外緣，莫向兩頭走。捨惡向何國？取善令誰守？若了心非心，四恩一時酬。善惡俱不立，橋流水不流。善惡兩俱忘，面南看北斗。古今舌頭原在口，從來鼻孔不朝天。」卓拄杖，下座。

生員周憲文請上堂。僧問：「世尊說四十九載正法眼藏，遺流一輪，未透節時如何？」師震威一喝，「看是透不透？」僧禮退。周居士問：「念彼觀音力，能救諸途苦，如何是著力救人處？」師以杖指空，云：「全仗者箇。」生員王在囿問：「生死二字，舉世所不能免，不知亦能得脫否？」師云：「非離非合。」士云：「若能得脫，向何處安身立命？」師云：「在子頂門上。」乃云：「那吒真面目，不用口喃喃，此道如何會？江南地煖，塞北春寒，越聖超凡句，目前無正偏，世尊纔拈起，飲光便破顏，亦似龍騰滄海、鳳渡長空，大千沙界一點塵，遍界無非是玅體，更說甚麼紅塵世內、清虛界外，明明赤手空拳，處處逍遙無礙，一切存亡向此透脫，本有家風，自然上契佛祖根源、下合眾生心地，所謂通玄峰頂，不是人間，心外無法，滿目青山。且道報恩一句作麼生道？仰望碧空空不見，無心回顧正當頭。」拍膝，下座。

佛誕日，蓬邑生員楊大來請上堂。「黃面無端此日生，滿腔毒放太驚群，胡言漢語分高下，秪到於今成禍根。」以杖指空，云：「誰家不具超群智？個個眉毛眼上橫。李老君云：『大道廢，有仁義。』復一喝：太平本是將軍致，不許將軍見太平。」

師誕日，上堂。「若道今日是生，月前湛無水之波。教云：『若取法相，即著我、人、眾生、壽者。』若道無生，劫外糝枯木之花。『若取非法相，即著我、人、眾生、壽者。』若道無生，即生生是無生。是故不應取法，不應取非法。法上應捨，何況非法。既作出家丈夫，豁開正眼，了了明明，求生不得生，求死不得死。此是古家風，本無陰陽萬象。其或未然，長年墮在講誦學解，永為外道種族。偈曰：不識何緣天地先，至尊無相至虛玄。非離非合非明暗，遍覆大千不露顏。」

示眾，上堂。「禪道若用參學，污賤家珍反外彫錯。絕慮忘機達本，妄歇情消無著。若執無心無事人，何異聲聞執法縛？萬古碧潭空界月，再三撈摝始應知。」

上堂開示。「學個大丈夫，不論僧俗男女，只遺達本，莫逐其末。達本人無為絕學，無事無住著，隨流得玅，無事於心、無心於事，世出世間無染礙，無事合融萬象空。逐末人學解多聞，生滅取舍，染靜修證，精進間斷，因果福田，種種分別，執法萬千，人我自高。將謂有佛可成，有禪可參，有道理可學，有眾生可度；將謂有家可歸，有生死去來；將謂有彼岸可登，別有佛國可居；將謂有陰陽萬象；將謂實有天堂地獄、四生六道，有法可傳；將謂有神通，福報是玄玅。善惡如浮雲，本體如太虛，佛說一大藏教，止啼黃葉、途路藥方。歷代祖師直指現前，人人具足，物外污染。今時人秪向途路藥方上尋討，任你數算到八萬劫後，墮在聲聞外道，於己無益。看來到江吳地盡，隔岸越山多。」

上堂開示，問答不錄。「風和日暖，國泰民安，古佛家風，柳綠桃紅，滿眼玄玅，鳥蹄花笑，開正法眼，晝明夜暗，歷歷孤明，本無增減，春生夏長，秋收冬藏，無言之說，日往月來，星移斗轉，迥然無礙，水流風動，共演無生，天地同根，萬物一體，同一眼見，同一耳聞，不曾欠少，有色心先見，無色不見心，等閒識得東風面，萬紫千紅總是春，太湖三萬六千頃，月在波心說向誰。」

## 不會禪師語錄卷第二終嗣法門人慶雲識。嘉興楞嚴寺藏經坊存板。