---
title: "秀野林禪師語錄 · 住湖廣安陸府西來禪寺語錄"
description: "秀野林禅师语录是明代禅僧秀野林禅师的说法开示，由弟子明林说、最正等人编集，于清代流传。本书收录了禅师接引学人的机锋对答、上堂法语及禅修心得，生动体现了临济宗风，是研究明清禅宗思想与实践的重要文献。其内容直指人心，强调明心见性，在佛教禅宗史上具有承前启后的地位，为后世学人提供了参究禅法的珍贵依据。"
url: "https://rushiwowen.co/en/r/cmgn1017j1jhzjl048gu5ntgc"
---

### 住湖廣安陸府西來禪寺語錄

順治丁酉歲六月二十九日，師受眾護法、紳衿、檀越、居士暨諸山耆舊、本寺監院請住西來禪寺，於十月十五日進院。即日，眾護法請開堂。師至座前拈啟示眾云：「文采全彰。廓落煥然。迥沒摸索，現前一眾英靈，共有常光顯露。大眾！還委悉麼？如或未會，仰煩維那宣過。」宣畢，指法座云：「坐斷路頭，魔狐潛蹤，達磨不識、威王沉吟。大眾還識路頭麼？試看新長老放一線道。」遂陞。拈香云：「者瓣香，根盤空劫、葉覆今時，信手拈來，爇向寶爐，端為祝延今上皇帝聖躬萬歲萬歲萬萬歲，恭願道愈三皇，仁風齊北極稱尊；德冠五帝，睿算等南山永固。」次拈云：「者瓣香，布則金聲玉振，合則條理始終，奉為滿朝文武、闔國公卿、天下列位尊官，伏願祿位高登，永佐君王施仁政；法幢弘護，長勷列祖振宗風。」復拈云：「者瓣香，顯示當陽，直截現成，奉為護法、紳衿、居士、列剎高賢、本山耆德，伏願豁開頂門，正眼洞徹，一貫圜機。」又拈云：「者瓣香，深藏大機、廓顯大用，今對人天眾前拈出，爇向爐中，專伸供養現住襄陽府百丈山黃龍堂上傳臨濟正宗第三十三世本師奇然智大和尚，用酬法乳。」攝衣就座。上首白椎云：「法筵龍象眾，當觀第一義。」師云：「當觀第一義，露刃霜鋒利，掣電羅影蹤，萬里更萬里。還有獨露者麼？」僧問：「四相皆空、三心未有，是箇甚麼？」師云：「頭頭獨露。」進云：「意旨如何？」師云：「處處全彰。」進云：「恁麼學人禮拜和尚去也！」師云：「好與三十拄杖。」問：「和尚未登寶華王座，甘露已潤群生時如何？」師云：「開豁人天眼，渾忘舊面皮。」進云：「謂是山靈有待？謂是法爾如然？」師云：「顯大機大用。」進云：「恁麼西來法道從今振，枯木重開劫外華。」師云：「瞻之仰之。」驀拈拄杖云：「神光一道，烜赫十方；玅體無形，炳然萬象。寒風颯颯、清機歷歷；霜華巧呈，堂堂覿面。所以道：『用時便用，心無定動；隨處作主，遇緣即宗。無倚無依，自繇自在。』祇如今日開堂祝聖一句作麼生道？皇風蕩蕩被寰宇，兆姓歌歡逾萬春。」復舉：「古德道：『夫為善知識，須是驅耕夫牛、奪饑人食。驅耕夫牛，令苗稼滋盛；奪饑人食，令永絕饑虛。』大眾！古德竊得些子活計，氣宇如王，擒縱自由。這樣說話，諸方舉者甚多，聞者如風過耳，殊不知古德一期方便與伊摧魔破執，既驅其牛、奪其食，為甚麼卻苗稼滋盛，永絕饑虛？」喝一喝云：「驅其牛耶？奪其食耶？還有緇素得出底麼？試出來呈醜拙看。如無，禍不單行，福不重受。」上首復結椎云：「諦觀法王法，法王法如是！」卓拄杖下座。謝辭不錄

立職事，上堂。「眾兄弟！既到者裏挂搭，都是三條椽下客，宜從履踐自了心休。二六時中，事在精勤、行存潔白，忘憎愛、絕是非，隻腳立定，冰凌上度九曲，劍刃上拾全身，恁麼謂之極則。呵呵！正是錯認驢鞍橋作阿爺下頷。且從容，莫疑猜，西來與現前兄弟行也如是、坐也如是，箇箇衣下本來現成，搬柴運水、執爨負舂、烹茶挈瓶、拋籌拈杓、營繕屋廬、事持齋饌、採擇菜果、支收出內、糊窗拭器、掃地裝香，街坊打化、賓客送迎、主伴交參，乃佛祖始終正行，自成一家規繩，事事圜融、塵塵方便，叢林隨事立名、因名顯分，輕重得所、優劣無差，規矩以之而立、法幢因茲而興。山僧只管牽枝引蔓，萬種施為，拿空塞空、以毒攻毒。秖如展佛祖現成家風，布叢林斬新條令又作麼生？髑髏前暗行賞罰，電光裏明驗主賓。」喝一喝，下座。

> Addressing the assembly after appointing temple officers, the Master ascended the hall and said: "Brothers, since you have come here to take up residence, you are all guests beneath these three rafters. It is fitting that you should practice and investigate, putting your own minds at rest. At all times, day and night, be diligent in your efforts, maintain pure conduct, let go of likes and dislikes, and cut off right and wrong. Stand firm on one foot, traverse the nine bends on a sheet of ice, and lift your whole body from the edge of a sword. That is what is called the ultimate standard. Ha ha! But that would be mistaking the donkey's saddle for your father's chin. Take it easy, do not doubt. The Patriarchs who came from the West and your present brothers all practice like this, whether walking or sitting. Each of you has your original endowment intact beneath your robes. When you carry firewood and draw water, tend the stove and carry the rice, brew tea and lift the kettle, throw the ladle and pick up the dipper, repair the buildings and arrange the meals, gather vegetables and fruit, manage accounts and handle income and expenses, paste the windows and wipe the utensils, sweep the floor and light the incense, beg on the streets and welcome guests, host and attendant interacting in mutual exchange—these are the correct practices of Buddhas and Patriarchs from start to finish, forming a system of rules unique to this house. Every matter is perfectly fused, each speck of dust is an expedient means. The monastic community establishes names according to function, uses names to manifest roles, positions what is light and what is heavy appropriately, finds no difference between superior and inferior. Regulations are established through this, and the banner of the Dharma rises because of it. I, this mountain monk, simply pull branches and spread vines, employing all sorts of methods—grasping emptiness and stuffing emptiness, using poison to counter poison. Now, when it comes to unfolding the ready-made family style of Buddhas and Patriarchs and setting forth a completely new set of rules for the monastery, what can you do? Before the skull, secretly carry out rewards and punishments. Within a flash of lightning, clearly confirm host and guest." Then he gave a shout and descended from the seat.

次日結制，請上堂。「西來結制，雲水濟集，把住咽喉，甚處出氣？非是山僧壓良，只為諸人不薦。汝諸人薦麼？若薦得，各各清淨寶爐不假莖柴塊炭，晝夜熾然，無迴避處、無間隔處。所以，諸佛證知，空明廓徹，得大自在、興大作用，故云：『如我按指，海印發光，眾生昧之，逐妄受生，業識忙忙，無本可據。』所以，世尊道：『汝暫舉心，塵勞先起。』現前緇素、貴賤、男女自肯回光，悟同本得。有本得底麼？出來道看！」僧問：「和尚今日結制，十方衲子聚會，以眾為心，心不可得，和尚還有箇甚麼？」師云：「打草正要驚蛇。」進云：「莫塗糊人好。」師云：「你刺腦入膠盆作麼？」便打。問：「年年月月十五日，和尚因甚又認著十月十五日？」師打云：「伊看是十五日、不是十五日聻？」僧禮拜，師云：「儱侗不少。」復云：「秋末冬初，九旬茲始，事不獲已，放一線道。」拈拄杖云：「會麼？若也未會，山僧更為諸人顯露去也。」拽拄杖下座。

> The next day, the regulation period began. The Master ascended the hall and said: "The tradition from the West begins this period. Monks and practitioners gather like clouds and waters. If I hold tight to the throat, where can you breathe? It's not that I, this mountain monk, want to force you—it's simply that you do not recognize it. Do you recognize it? If you do, each of you has a pure, precious furnace that needs no firewood or charcoal, burning brightly day and night with nowhere to hide and no gap between. That is why all Buddhas, realizing this, see the open, clear, and radiant truth. They attain great freedom and perform great actions. As it is said: 'When I press my finger, the Ocean Seal emits light. But living beings are deluded, chasing illusions and being reborn, their karmic consciousness busy and frantic, with no foundation to rely on.' That is why the World-Honored One said: 'The moment you stir your mind, afflictions arise first.' Now, here are monks and laypeople, nobles and commoners, men and women. If you are willing to turn your light inward and awaken to your original nature, you will attain it. Is there anyone here who has attained this fundamental nature? Step forward and speak!" A monk asked: "Today, Master, you begin the regulation period. Monks from all directions gather here, taking everyone as their heart. But the heart cannot be grasped. So what do you, Master, actually have?" The Master replied: "Beating the grass is precisely to startle the snake." The monk continued: "Don't confuse people." The Master said: "Why have you stuck your head into the glue pot?" He then struck the monk. Another monk asked: "Every year and every month, it's always the fifteenth day. Why do you, Master, insist on recognizing the fifteenth day of the tenth lunar month?" The Master struck him and said: "Look! Is this the fifteenth day or not?" The monk bowed. The Master commented: "You are quite a lump—unrefined and ignorant." Then the Master added: "As autumn ends and winter begins, this ninety-day period has now started. Since it cannot be avoided, I'll relax the line just a bit." He lifted his staff and said: "Do you understand? If not, I, this mountain monk, will reveal it further for you all." He dragged his staff and stepped down from the seat.

安陸戎府大誕，請上堂。「『通達本法心，無法無非法，悟了同未悟，無心亦無法。』古德恁麼道，既是無心又無法，卻喚甚麼作本法？本法又作麼生通達？諸人大須細意，者箇常露現前，自由自在，未曾有一法解蓋得伊、未曾有一法解等得伊，轉轆轆底蓋色蓋聲，周流無滯，不與萬法為鄰，一切法蓋伊不得。所以古德云：『目前無法，意在目前；不是目前法，非耳目之所到。』諸人委悉也無？若未委悉，不免為諸人註破。心不妄取過去法，斯名為智；不貪未來事，斯名為慧；不於現在有所住，斯名為定。如是了達三世悉空寂，此智、此慧、此定一一無邊際，所以當陽一著，非異非如、非見非說、非無非有、非佛非法，昭同杲日、廣若太虛。昔日黃面老子於此示生修行、於此悟道成佛，全不由他，悉承渠力，即如今千聖頂𩕳上掫出了也。」遂舉拂子云：「還見麼？若是大人具大見、大智得大用，舉一明三底，瞞他一點不得。何故？當人日用現成。今日山僧以此廣大無邊際心說此廣大無邊際法，奉為安陸戎府筠菴劉大護法高登祿位，慧性宏開，享富貴、多子孫，永作皇家柱石、恒為佛法金湯。祇如即今依時及節一句作麼生道？麗景重重彰瑞氣，壽山高到大椿年。」下座。

> At the grand celebration for Governor Anlu's birthday, the master ascended the hall and said: "The ancient adept said: 'Realize the fundamental Dharma-mind; there is no Dharma and no non-Dharma. One awakened is the same as one unawakened—there is no mind and no Dharma.' Since they say there is no mind and no Dharma, then what is this 'fundamental Dharma'? And how does one 'realize' it? Everyone, pay close attention. This very thing is always manifest before you, completely free and at ease. No single Dharma can cover it; no single Dharma can equal it. It rolls smoothly along, pervading all forms and sounds, flowing without obstruction, not neighboring any of the ten thousand dharmas—none of them can cover it. Therefore the ancient adept said: 'No Dharma is before the eyes, yet the meaning is right before the eyes. It is not the Dharma before the eyes, nor can it be reached by ears or eyes.' Do you all understand this? If not, I will clarify it for you. 'Not grasping at dharmas of the past with the mind—this is called wisdom. Not craving future events—this is called insight. Not abiding in the present moment—this is called concentration.' When you thus realize that the three times are entirely empty and still, this wisdom, this insight, and this concentration are each without limit. Therefore, the directly manifest point is neither different nor same, neither seen nor spoken, neither absent nor present, neither Buddha nor Dharma. It shines like the bright sun and is vast like empty space. In the past, the Golden-faced Elder (Shakyamuni) was born, cultivated, awakened, and became a Buddha right within this—all without reliance on others, entirely by the power of this very thing. Now, I raise it above the crowns of all the sages." The master then raised his whisk and said: "Do you see it? If you are a great person with great vision, great wisdom, and great function, who understands three when one is raised—you cannot be fooled in the slightest. Why? Because your everyday function is already complete. Today, this mountain monk, using this vast, limitless mind, speaks this vast, limitless Dharma. I dedicate this to the esteemed lay protector Liu of Anlu, the Governor, who resides in the Bamboo Hermitage. May his blessing-virtue be vast, his wisdom-nature greatly opened; may he enjoy wealth and honor and many descendants; may he forever be a pillar of the imperial house and a steadfast fortress of the Buddha-Dharma. Now then—what is the phrase that accords with the season and the moment? Radiant scenes multiply, revealing auspicious signs; The mountain of longevity rises high, to the years of the Great Tree." The master then descended from the seat.

佛誕，黃奎芳、陳尚德二善士率合鎮檀越請上堂。「眹兆纔彰成露布，呱聲未絕便橫行，指天指地提持處，只要人人正眼明。赤骨師兒開巨口，通身現出大人形。是則固是，今日人天俱集，為佛慶誕一句作麼生道？今朝處處澆香水，東土西天共讚誠。」

戎府劉護法僧請上堂。「考鐘伐鼓，獨震宏音，滿堂龍象，廓開胸襟。親遭香積妙供，灼然六味徹心，不曾咬著粒米，箇箇飽足歡欣。然雖如是，諸人還聞毛孔香麼？若聞，廣慧心，酬大信，施興祚國，祝聖皇猷。」復頌云：「毗耶城裏老維摩，不二門頭尟客過，一箇無言寧有礙？頂𩕳醯眼耀山河。」下座。

伽藍殿上梁，慈雲化主請上堂。「良辰高豎伽藍堂，輸我禪林道播揚，衲子豁開正法眼，自然瀟灑絕諸望。檀那家業永興盛，施主門闌恆吉祥，福慧莊嚴二種備，獅床千古振宗綱。巨梁跨地衝霄碧，宛似蛟龍奮翼翔，佳致斯山文兆出，相傳猶演濟燈長。」喝一喝！

宜城縣萬壽寺，瑞林、寂空、見明禪德請上堂。「山僧二十餘年行腳，今日偶開舖面，蓋為眾竭力，大有不著便，汝諸人平地討喫交，過歸阿誰？然雖如是，事無一向。」驀拈拄杖卓一下云：「兔角杖、龜毛拂，通身無影，覿體離詮，道人安用，今古昭然，那有三玄三要？也無五位君臣。」顧視左右云：「總來滯貨不出門。」

上堂。「箇箇英靈猛烈漢，本來面目沒覆藏，盡大地人無兩樣，何雖好肉上剜瘡？」復舉：「六祖大師云：『汝等諸人自心是佛，更莫狐疑，外無一法而能建立，皆是本心生萬種法。故《經》云：「心生種種法生、心滅種種法滅。」若欲成就種智，須達一相、一行三昧。』六祖恁麼吐露，山僧恁麼舉揚。」驀拈拄杖云：「昭昭然宇宙充塞，無相可睹；晃晃焉色空混融，無跡可尋。上乃天、下乃地、中間水陸空行。此是佛殿、僧堂、三門、廚庫，僧是僧、俗是俗。敢問諸人，畢竟如何是一相、一行三昧？」卓拄杖下座。

忠宇葉居士撝金建新方丈，請師入室。「從上諸聖、當代群英總踞此室，即今山僧又作麼生？」遂據座云：「恢彰佛祖家風，克紹全提正令。如何是正令全提句？」喝一喝，便起。

自學、止幻禪德請上堂。「的的大意，沒量施彰，對無儔侶，脫體堂堂。昔臨濟大師上堂云：『赤肉團上有一無位真人，常在汝等面門出入，未證據者看看！』此老宿與麼施陳……」驀拈拄杖卓一下云：「信手布施諸公了也。」復舉起召眾云：「者是山僧拄杖，且道布施在甚麼處？若向者裏辯得出，略較些子；如辯不出，未免困於途轍。秖如不歷程途一句作麼生道？一氣不言含有象，萬靈何處謝無私？」下座。

黃龍命人送信衣到，上堂。師拈香，上首白椎畢，僧問：「黃龍意旨轉至，西來意旨且置，請師敷揚。」師舉拂云：「會麼？」進云：「不會。」師云：「放一線道。」乃云：「摩竭正令、少室真規，風吹不入、水泄不通，西來已平地喫交了也，賴有不二門頭放開一線。」撝拂子云：「人人威光閃爍、各各不欠絲毫。雖然如是，更有向上一竅，三世諸佛莫能宣揚，歷代祖師提掇不起。且道是箇甚麼物得與麼奇怪？」復揮拂子云：「諸人見麼？若見得徹，非特吾老人恩歸有地，直下人人不落第二見；不唯不落第二見，抑乃各各知恩報恩。秖如今日應時及節一句作麼生道？自笑衣穿赤骨露，一肩授手被金襴。」斂衣下座。

上堂。「忠宇葉居士、善女余氏捐淨財修設香齋，仍乞山僧陞於此座，為眾顯揚臨濟宗猷，提持向上一路，所願色身安泰，入道無難。」遂召眾云：「且喚甚麼作臨濟宗猷？宗猷又如何顯揚？喚甚麼作向上一路？一路復如何提持？」拈拄杖橫按云：「指縱萬別千差，獨脫一字全無。到者裏，大師面目現在、河北風規猶古，所以迸開赤肉團，用白拈賊，奮奔雷喝，捋猛虎鬚，大機大用，電激星馳，於時脫羅籠、自此出窠臼，乃至衝天意氣格外提持，都教箇箇契機、人人悟同。即此赤肉團，全威烜赫，大用風旋，臨濟宗猷宛然見，透頂透底露乾坤。」喝一喝。

上堂。「濟濟人天駢驟集，相呈覿面沒多般。」揮拂云：「金錘影動寒光燄，直下分明著耳觀。」喝一喝，下座。

懷江周居士請上堂。「不是心、不是佛、不是物，是箇甚麼？脫或未委，與諸人通箇消息。」舉拂云：「於此脫落，豁開金剛正眼、普照大千世界，一毛頭上安身，一一毛頭顯現。一一毛頭既爾，一一包融無礙，人人遍普風光、各各乾坤逼塞，能為萬象中主，法法頭頭自在。」下座。

臘八，上堂。舉：「世尊臘八睹明星時，忽云：『奇哉！一切眾生具有如來智慧德相，但以妄想執著不能證得。』」師云：「若論山僧見處，月娟娟，萬水不能沉；風冷冷，六窗自能啟。老瞿曇垛生招箭，認賊為子。然雖如是，知恩者少，負恩者多。」遂豎拂子云：「大眾！還見世尊立地處麼？若見得，許具隻眼，玉轉珠回機路活，風飛雷厲頂眼空；若不見，許具隻眼，珊瑚枝枝撐著月，扶桑夜夜日頭紅。如或未委，更聽一頌：六年孤坐雪山翁，一睹明星眼豁空，百億分身無覓處，是凡是聖悉潛蹤。」下座。

歲朝，上堂。拈香祝聖畢，乃云：「今日正月初一，大眾明明薦取。」遂舉拂云：「會麼？」良久，劃一劃云：「識得一，事事畢，一即一切，一切即一，一舒一卷大都委悉。草木叢林皆現玅相，大地山河盡轉法輪。道泰時清，歌歡滿處，既非世諦流布，抑且納節應時。正當恁麼時一句作麼生道？淡蕩春風育萬物，巍然海印照三千。」撝拂下座。

解制，上堂。僧問：「布袋解開天地闊，腳下無私任往還，般若門開即不問，如何是一條白練去？」師云：「衲捲高雲千嶂碧。」進云：「劃斷青山未足酬，如何是一念萬年去？」師云：「目前不許停機，回互不讓當前。」進云：「芒鞋筋斷通消息，枯木華開劫外春。」師云：「明明全正令，梅花香更妍。」問：「封侯豈是尋常調？肘後斜懸奪命符，擒縱殺活無能敵，三玄五位一齊周。今日請師不接？」師云：「一片白雲不露醜。」進云：「萬里共長天，三山瞻霽色。」師云：「點就乾坤面。」進云：「金剛寶劍，截斷玄機；正眼摩醯，光吞佛祖。」師云：「頂門隻眼亞雙。」進云：「放行光蔽五天，捏住風馳萬里。」師豎拂云：「且道這箇放行？把住？」進云：「大眾證明，學人禮拜！」師云：「是放行？是把住？」問：「通天徹地即不問，拈一放一事如何？」師揮拂云：「輕搖禿麈霞滿面。」進云：「秖如到家無別路又作麼生？」師云：「自道去。」進云：「獅子窟中獅子；旃檀林內旃檀。」師云：「須珍重始得！」乃拈拄杖云：「本有天真，玅絕凡聖，結卻卓然，解開無剩。萬別千差，頭頭自應，明明一句沒囊藏，坐斷毗盧遊大徑。」卓拄杖，下座。

合鎮眾檀信撝金熏禮千佛懺圜滿，請上堂。師拈香竟，乃云：「街坊檀信道心濃，懺滿功圜福莫窮，千佛光中空罪相，重重瑞色嘯春風。」驀豎拂云：「還識千佛麼？儻能未舉先知，山僧直得下座，安敢無事生事？設或未然，鼓舌搖脣去也。佛者，神通至玅，蔭天人大器；道者，隱顯叵測，育萬物為語。其語盡性命，捨惡趨善、去偽歸真，所以道：『一佛不二，千佛奚別？』如處處水現在在月，無去無來、不生不滅。若人皈敬者，功利無邊，感應符節，如風行空中，霫雨潤群卉，歲豐時和，士民安怗，普天下刑措兵寢，十方界兆斯王國。雖然如是，還有誠爾心、盡爾性、窮物理、極天命底麼？到這裏，若非幹玄機無際、窮實相源底不能趣入。還有趣入者麼？有則出來與伊證據；苟或未然，山僧與汝道破！」揮拂子云：「五色祥麟步天岸；十影神駒立海涯。」下座。

佛誕，興安州君然孟居士請上堂。舉：「釋迦初生，一手指天、一手指地，周行七步，目顧四方云：『天上天下，唯吾獨尊。』」師云：「世尊只知進前，不能顧後。」拈拄杖卓一下云：「雲門大師來也，道：『我當時若見，一棒打殺與狗子喫，貴圖天下太平。』老雲門恁麼道，美則美矣！善則未善，你諸人作麼生甄別？若甄別得，放行好？把定好？放行，挂弊顯玅；把定，深密奚宣？更或躊躇，山僧不免為諸人道破！將此深心奉塵剎，是則名為報佛恩。」下座。

結夏，上堂。「人生易老，壽命幾何？生死現前，將何支準？所以道：若不安禪靜慮，到者裡總忙然。」召眾云：「莫慌！莫慌！了生脫死有甚麼難？只在自己頓然撒手。今日山僧不免擊開關鍵，諸人於中三月安居，一念不促，誠堪賀喜，狂妄心息、苦惱熱止，獲勝清涼、證寂滅理。雖然如是，箇箇衲僧跳不出，落在綣繢裏。諸禪德！莫比擬，且向西來九十日討箇活路，休將玄玅挂脣齒。」

端午，上堂。舉：「佛眼和尚云：『今日端午，世間人釘桃符、書門閫，使萬邪不窺其戶、百鬼不入其門；世間人又使針燒炙、採藥登山，使萬病不干其體、疫癘不入其身。』大眾！先德恁麼葛藤，何不向膏肓穴上下一針？我恁麼道，且作死馬醫。還會麼？你諸人若不來，山僧無可說得；你既上來，不免向你好肉上剜瘡。你還知痛癢麼？知得，可謂如飲醍醐，渴心永寂；其或未然……」乃拈拄杖，喝一喝云：「有甚掩處？雖然如是，於此門中未出見聞，以為戲論。」遂失聲叫云：「阿㖿阿㖿！你諸人剜卻一塊肉，為甚麼西來長老受痛？豈不見先德道：『懷州牛喫禾，益州馬腹脹，天下覓醫人，炙豬左膊上？』忽有箇漢出來道：『和尚又苦作麼？』即向伊道：『無智人前莫說，打伊頭破腦裂。』」卓拄杖下座。

師誕日，上堂。豎拂召眾云：「於此會得，無生示有生、無身現有身，即知四大、五蘊自受用境界蕩然；過、現、未來三際平等。如是從上佛祖覓得的捷徑路頭，教人身心一如，身外無餘處，壁立千仞。所以道：『諸法不自生，亦不從他生，不共不無因，是故說無生。』無生之理，佛祖同源，眾生亦爾！如是山僧生不生？既生不生，且道今日作麼生折合？」以拂子作相云：「兩箇五伯文，元來是一貫。」擲拂下座。

西密禪德請上堂。拈拄杖，卓一卓云：「一葉落，普天秋；一塵起，大地收。片雲鼓太虛、群鴈鳴匝地。西風頓冷、野水漸寒，明明顯露、歷歷全彰。」復呈拄杖云：「有眼者總見。」卓一下云：「有耳者悉聞。既見既聞，且道佛法在甚麼處？」擲下云：「築著額頭磕著鼻。」

解夏，上堂。「九夏已過，初秋方新，百期制滿，衲子自恣，箇箇頂門眼開、人人隨處見成。便恁麼承當得去，不妨一杖清風、一瓢明月，橫行天外，闊步大方；苟或眼目未清、路頭未熟，不免明眼相逢難為透脫。直饒通方達者，眼光爍破四天下，猶在半途。且不涉途程一句作麼生道？撒手到家人不識，更無一物獻尊前。」

中秋，上堂。「水中捉月，正好修行；朱砂畫月，正好供養。移舟趁月，南泉拂袖便行；掉棒打月，仰山與長沙一蹋。直饒這幾箇老凍濃一時遊玩，各露風光，檢點將來，盡是猢猻伎倆賣弄光影，殊不知吹糠著米翻成特地？雖然，不因一事不長一智，今日被山僧把條斷貫，孃生鼻孔一齊穿卻，擲向他方世界，碧霄及爾翳絕，陳年珮玦廓清。而今揭露一輪新鮮光彩，輝天鑑地、耀古騰今，直得桂魄增輝、驪珠添耀。」遂豎拂子云：「大眾看看！照境俱不立，誰分上下池？昔年鷲嶺，徒勞話會；當日曹溪，枉用指陳。千差萬別等恢恢，四聖六凡一晃晃，豈待娥眉若線而後方明？中不容他，彌滿清淨。設或眼目定動，更聽一偈：皎潔蟾蜍無晝夜，十分明耀向人舒，堂堂密密何曾間？一道寒光爍太虛。」結制，小陂湖廣濟寺澂源禪德請上堂。僧問：「昨夜霜風皎更清，今朝杲日照分明，獅威遠布狐蹤絕，臨濟宗風耀古今。濟上宗乘即不問，弘開爐鞴事如何？」師云：「烈燄堆頭透體涼。」進云：「恁麼水到瀟湘異樣清，月朗天心絕點塵。」師云：「蒼蒼庭柏鬱霜凌。」問：「拈起橫遍十方；放下了沒蹤跡，秖如不拈不放一著落在甚麼處？」師良久云：「會麼？」進云：「不會。」師云：「汝道不會是會了不會？是果然不會？」進云：「不會不會！」師云：「儱侗禪和。」便打，僧一喝，師復打，乃云：「十方同聚會，三月一結制，爐鞴大鉗錘，佛祖急迴避。將長年念死話頭、無繩自縛底禪和，妄生測度、認賊為子底衲僧，驅來炖炖烈燄中，煆得伊箇箇皮穿骨露，然後蘇醒轉來，即猛省得從前一片方圜田地，不妨道盡大地無寸土。到恁麼時節，脫體轉身空裏步，方知法法是通衢。于時，若有箇作家漢子出來云：『和尚既為臨濟兒孫，必明臨濟堂奧大機大用；既明堂奧大機大用，因甚麼今朝結制只說門庭邊事？』山僧要問伊：『向甚麼處見臨濟堂奧門限？』脫或未知，更為重說偈言：三載西來唱祖機；一條拄杖振全威，狸奴白牯腦俱裂，衲子通身喫得歸。」遂下座，旋棒打散大眾，歸方丈。

臘八，上堂。「祖師門下更無等者，世出世間了無別法，若未得拌命一下，不免被萬境惑，妄立凡聖等障。故我釋迦世尊於雪山六載，臘月八日忽睹明星，頓破空劫無明，即云：『奇哉！一切眾生具有如來智慧德相。』可謂箇箇成佛久矣！奈何今人不踐正徑，多入邪途，被無明瞞昧過了一生。雖然如是，切忌承當。且看釋迦世尊有甚玄玅超人處？後輩謬解，謂佛有成道，檢點將來不無拖泥帶水，正眼觀之都是閒名假字。其後祇舍諸處、四十九年說法度生，既雪嶺睹星，明得大地眾生一時成佛了，又以誰作眾生受度？於此曉了，可名無為道人。雖然，猶恐有超凡入聖出格道理在，未能脫略。諸人將多生氣力併在一處，極力直造到父母未生前故家田地，方稱本懷、方契玄旨。如是，佛恩、君恩、親恩、師恩一時頓報，正與麼時，報無能報亦無所報者。山僧恁麼告報，未免明眼者哂，今日不避檢責，只要諸人自信得及。」良久云：「佛法無你會處。」喝一喝，下座。

戊戌冬，方伯聚五王護法同眾檀越於小陂湖廣濟寺豎佛殿上梁，請上堂。僧問：「古德道：『卓錐地也無。』和尚今日向甚麼處說法？」師云：「斬新豎方外乾坤，縱橫挂域中日月。」進云：「野老已知堯舜力，好把瑤琴徹底彈。」師云：「誰是知音者？」進云：「東風吹閫外，庭際報新梅。」師云：「直饒玄會得，也是眼中塵。」僧噓一聲作禮，師云：「雪上加霜。」乃卓拄杖云：「擊大法鼓、吹大法蠃、登大法壇、演大法義。廣濟乃智者大師舊隱，今日山僧暫借陞陟，良以深愧志素非才，明眼人前，提持祖令，此法印不從人得。若正令提綱，佛祖蹤泯，放過一著，聖凡交集。所以道：『斯事不可有心求、不可無心得、不可語言造、不可寂默通。』蕩蕩目前，森羅頓現；昭昭日用，彼此無分。非文字相，絕見聞緣，直下截斷眾流，不留眹跡。是日人天集會，法以遇時，略建化門中，普示大眾！」顧左右云：「諸公見麼？若恁麼承當，能入一乘閫域、蹈向上玄關，坐微塵裏轉大法輪，於一毛端現寶王剎。茲者澂源禪德於此統理大檀越，揮金鼎新大寶殿，一木支大廈之室、一柱回千江之流，於時只要紳衿眾善，莫忘靈山記莂、永作佛法金湯，正眼圜明，重光祖印。諸公還見此間公輸子麼？」以拂子招眾云：「起！」遂上梁。

臘八，上堂。「十方普照，坐斷乾坤，大地絕塵，誰人舉目？昔日釋迦聖主，正覺山中折本。睹明星、開正眼，也是徐六擔版。若真正道流，豈捨長從短？西來門下還有具眼衲僧麼？」驀豎拂子云：「我法玅難量，非思議分別能解，若擬分別卜度，即落眾生境界。只如不思量分別，又是箇甚麼？」良久，擲拂子，下座。

立春，上堂。僧問：「雲散家家月，春來處處華，春魁獨占即不問，牛過窗櫺事如何？」師云：「五九盡時春體露，千林亂吐象先華。」進云：「一身頭角都過了，因甚麼尾巴過不得？」師展手云：「只為在山僧手裏。」僧一喝，師便打，僧作禮歸位。問：「死了燒了，風吹灰散，向何處安身立命？」師云：「十方世界覓無蹤。」僧禮拜，師打云：「元來在者裏。」乃云：「正逢五九今朝盡，溢目風光鼓劫外，寒谷春回、嶺梅爭馤，所以時節到來，因緣合會，那堪意下摶量，不用心中模楷？隄楊金眼醒，野水鴨綠濊，光彩廓清兩曜明，春風影裏乾坤大。」卓拄杖，下座。