---
title: "雨山和尚語錄 · 住延令慶雲禪寺語一"
description: "雨山和尚语录上思说是清代禅宗典籍由禅师雨山所著。该书成于清代禅宗发展期反映了当时禅林的思想与实践。内容主要为雨山和尚的上堂说法机缘问答及禅修开示旨在引导学人明心见性。其语言简练直指人心承继临济宗风在佛教禅宗史上具有重要地位是研究清代禅宗思想及实践的重要文献对后世禅修者具有深远的指导意义。"
url: "https://rushiwowen.co/en/r/cmgn10b1g1la2jl04ii09vio9"
---

## 雨山和尚語錄卷第二

> Recorded Sayings of Master Yushan, Volume 2

嗣法門人　　記

### 住延令慶雲禪寺語

> Residing at Yanling Qingyun Chan Monastery

進寺日，巨源朱護法率諸子姪請陞座。指薪大師白椎云：「法筵龍象眾，當觀第一義。」師遂喝云：「潔淨地上無端潑者一杓作麼？有不受塗污底，出眾相見。」問荅不錄乃拈拄杖卓一下云：「者箇廣大覺場，始從威音開闢已來，雖則權分諸道，要且尊顯一人，舉步也千華歷落，端坐也寶設輝煌，門風廓徹，威德森嚴，不用奪鼓攙旗，方外乾坤獨闢，那待環戈擁甲，域中日月斬新，直得景星慶雲若帝網交光，玉蕊瓊葩似金繩炫彩。到這裏說箇華藏莊嚴，剎那頓證毘盧境界，彈指圓成，猶是曲徇時機、各隨根器，而況鷺池鷲嶺展演詞鋒，海甸菴園葛藤露布，欲冀家聲烜赫、盛業徽猷，何殊雕砂當玉、刻糞為香？不見道：『窮諸玄辯，若一毫置于太虛；竭世樞機，似一滴投于巨壑。』果是箇經天緯地底手腳，何難施移山塞海底機關？直下不展功勳，便登寶所，豈不光前裕後、耀古騰今？即今時，至理彰，且的的相承一句又作麼生道？」復卓拄杖，云：「鶴有九皋難翥翼，馬無千里謾追風。」復舉：「前寶壽囑三聖請第二世寶壽開堂，壽纔陞座，三聖便推出一僧，壽便打，聖云：『恁麼為人，不但瞎卻者僧眼，瞎卻鎮州一城人眼去在。』壽便擲下拄杖，歸方丈。」師云：「三聖運寰中密令，寶壽縱閫外威權，驀地相逢，一叉一劄，直得天迴地轉、斗變星移，雖然縱奪可觀，未免語驚時聽，爭似徑山門下禮出尋常？我上方師叔既不推僧，慶雲小姪亦不行棒，遂使現前一眾各各增十倍威光。恁麼為人，且道是上古風規？今時樞要？」良久，云：「垂衣而天下治者，堯也。」結椎，云：「諦觀法王法，法王法如是。」便下座。

> On the day of entering the temple, the great patron Zhu Fayuan led his sons and nephews to request the master to ascend the seat. Zhi Xin, the master of ceremonies, struck the wooden block and said: "The assembly of dragons and elephants in the Dharma hall, behold the supreme truth." The master then shouted: "On this clean ground, why has a ladleful been splashed for no reason? If there is one who is not stained, step forward and show yourself." <note place="inline">Questions and answers are not recorded.</note> He then took up his staff, struck it once, and said: "This vast field of awakening, since its opening by the primordial sound, though provisionally divided into various paths, ultimately honors and reveals the One. Taking a step, a thousand blossoms scatter; sitting upright, treasures shine brilliantly. The gate is wide open, majestic and awe-inspiring in its dignity. Without seizing drums or banners, the universe beyond is uniquely revealed; without awaiting encircling spears and armored guards, the sun and moon within the realm are freshly severed. Here, luminous stars and auspicious clouds intertwine like the net of Indra; jade stamens and precious flowers dazzle like golden cords. To speak here of the adornments of the Flower Store, instantly realizing the realm of Vairocana, perfecting in a snap of the fingers—this is still accommodating the times and adapting to capacities. Moreover, the sharp words displayed at Heron Pond and Vulture Peak, the tangled vines and proclamations at Haidian Anyuan—hoping for illustrious family reputation and glorious achievements—how is this different from carving sand as jade or engraving dung as incense? Have you not heard: 'Exhausting all subtle arguments is like placing a single hair in vast space; using up the world's pivotal mechanisms is like dropping a single drop into a great abyss.' If one truly has the skill to weave heaven and earth, what difficulty is there in employing the means to move mountains and fill seas? Directly, without extending effort, one ascends to the treasure land. Would this not glorify the past and enrich the future, shining through antiquity and leaping into the present? Now, as the principle is revealed, how shall we speak the phrase that truly transmits it?" He struck his staff again and said: "The crane has nine marshes, yet its wings are hard to soar; the horse lacks a thousand leagues, vainly chasing the wind." He then cited an old case: "Previously, Baoshou entrusted Sansheng to invite the second generation Baoshou to open the hall. As soon as Baoshou ascended the seat, Sansheng pushed forward a monk. Baoshou immediately struck him. Sansheng said: 'If you guide people like this, not only will you blind this monk's eyes, you will blind the eyes of everyone in Zhenzhou.' Baoshou then threw down his staff and returned to his abbot's quarters." The master said: "Sansheng wielded the secret command within the realm; Baoshou exercised his authority beyond the borders. Suddenly meeting, thrust and parry, they turned heaven and earth, shifted stars and constellations. Though their giving and taking were remarkable, their words inevitably startled the ears of the time. How does this compare to the ordinary decorum under Jingshan's gate? My esteemed uncle above neither pushed a monk, nor did my nephew Qingyun wield the staff, thereby allowing each person in the present assembly to increase their majestic light tenfold. Guiding people in this way, is it the ancient standard or the pivotal essence of today?" After a long pause, he said: "He who ruled the world with robes hanging down was Yao." Concluding with the strike of the block, he said: "Behold the Dharma King's Dharma; the Dharma King's Dharma is thus." He then descended from the seat.

諸山耆宿請陞座。問：「少室真機，昔日風行草偃；靈山的旨，今朝水到渠成。未審和尚如何舉唱？」師云：「好音在耳人皆聳。」進云：「若然，則慶雲作略，迥異諸方。」師云：「出我口，入你耳。」進云：「知音不必頻頻舉，達者方知暗裏驚。」師云：「達底事作麼生？」進云：「石火迸青天。」師云：「依稀似佛鹵莽稱。」僧問：「五蘊山頭一段空，同門出入不相逢。既同出入，因什不相逢？」師云：「念你知客事繁。」進云：「忽然相逢時如何？」師打，云：「喫棒有分。」進云：「老老大大，休要造次。」師云：「山僧罪過。」僧擬議，師便打，乃云：「祖師心印，不假雕篆，豈藉名模？森羅萬象，一法所印；山河大地，一句全該。全該處，不露絲毫；一印時，渾無滲漏。如是，則盡乾坤是箇真實人體，遍剎海是箇真實人用，根根塵塵各不相到，頭頭法法各不相知。不相知也，親切無餘；不相到也，綿密無際。若也于此明得，便可會眾德為一德、合眾心為一心，以此光揚佛日、以此丕贊宗乘，何事不成？何功不就？不見臨濟謂普化、克符二上座云：『我欲于此建立黃檗宗旨，汝可成褫我。』二人珍重下去。三日後，普化上來問云：『和尚三日前說甚麼？』濟便打。三日後，克符上來問云：『和尚三日前因甚打普化？』濟亦打。」乃云：「萬仞巖頭釣出獰龍底，風濤甚險；太虛空裏圖成威鳳底，文彩全真。苟非心心相知、眼眼相照，那能建立黃檗宗旨于一四天下？慶雲今日承諸山耆宿光臨，更不如何若何，但只舉唱上祖門風、激揚上祖令德，人若相委，天寧宗旨亦于此建立。且道其中還有成褫分也無？」揮拂子，云：「妙舞不應誇遍拍，三臺須是大家催。」

> The venerable elders of various mountains requested the Master to ascend the Dharma seat. A question was posed: "The true essence of Shaoshi, in former times, was like the wind bending the grass; the profound meaning of the Spiritual Mountain is now like water flowing to form a channel. We wonder how the Master will expound it?" The Master said: "A good sound in the ear makes all people attentive." The questioner continued: "If so, then the skillful means of Qingyun are distinctly different from other schools." The Master said: "It leaves my mouth and enters your ears." The questioner continued: "Those who understand the tune need not raise it repeatedly; only the awakened will know the hidden surprise." The Master said: "What is this awakened matter?" The questioner replied: "A spark from a stone bursts into the blue sky." The Master said: "Vaguely resembling the Buddha, yet recklessly named." A monk asked: "On the mountain of the five aggregates, there is a stretch of emptiness; though we enter and exit through the same gate, we do not meet. Since we enter and exit together, why do we not meet?" The Master said: "I consider you occupied with the duties of a guest-prefect." The monk continued: "What if we suddenly meet?" The Master struck him and said: "You deserve a beating." The monk said: "Old and venerable as you are, do not act rashly." The Master said: "This mountain monk is at fault." As the monk hesitated, the Master struck him again. Then the Master said: "The mind-seal of the Patriarchs is not carved or engraved, nor does it rely on names or forms. All phenomena in the universe are sealed by the one Dharma; mountains, rivers, and the great earth are entirely contained within a single phrase. Where it is entirely contained, not a trace is revealed; when it is sealed, there is not the slightest leakage. Thus, the entire universe is the true body of a person, and all worlds throughout the cosmos are the true function of a person. Each root and each dust do not reach one another; each head and each Dharma do not know one another. Not knowing one another is intimately without remainder; not reaching one another is seamlessly without boundary. If one understands this, then all virtues can be gathered into one virtue, all minds can be united into one mind. With this, illuminate the Buddha-sun; with this, greatly support the ancestral teaching. What task will not be accomplished? What merit will not be achieved? Have you not heard? Linji said to the two elders, Puhua and Kefu: 'I wish to establish the principle of Huangbo here. Can you assist me?' The two paid their respects and withdrew. Three days later, Puhua came forward and asked: 'What did the Master say three days ago?' Linji immediately struck him. Three days later, Kefu came forward and asked: 'Why did the Master strike Puhua three days ago?' Linji also struck him." Then the Master said: "To fish out a fierce dragon from a ten-thousand-fathom cliff—the winds and waves are perilous indeed; to depict a majestic phoenix in the vast emptiness—its patterns and colors are utterly genuine. If not for mind knowing mind and eye beholding eye, how could the principle of Huangbo be established throughout the four continents? Today, Qingyun, honored by the presence of the venerable elders from various mountains, will not do this or that, but only expound the ancestral style and uphold the ancestral virtue. If people entrust themselves to it, the principle of Tianning will also be established here. Now, tell me, is there any share of assistance in this or not?" Waving the whisk, he said: "A wondrous dance should not boast of beating every rhythm; the three platforms must be urged by all together."

起七，小參。「汝諸人盡是希圖聖果底漢子，還知真如解脫、菩提涅槃是最難治底貼體瘡疣麼？若是箇不依他作解底……」豎拂子，云：「的的向這裏發真歸源去，則盡十方世界若聖、若凡、若草、若木，無不四大性自復，如子得其母，那更隨時運轉、逐境昇沉，把祖翁田地瓦裂瓜分？」驀指面，云：「這雙烏律律底眼睛，山僧既具、諸人亦具，試看古今天地、古今日月、古今山河、古今人倫有絲毫變異處麼？既無變異，則黃面老子鼻孔是諸人鼻孔、碧眼胡兒眼睛是諸人眼睛，甚麼處虧欠汝？甚麼處削弱汝？必待長期短限、剋苦揩磨，然後到無為安樂之鄉。慶雲今日因行掉臂，盡行拋向諸人面前了也，更或遲疑，卻怪山僧不得。」

> The seventh day of the meditation retreat begins, with individual guidance. "All of you here are earnest seekers striving for the fruit of enlightenment. Yet, do you realize that concepts like 'true suchness,' 'liberation,' 'bodhi,' and 'nirvana' are nothing but stubborn, clinging sores on the skin of your own being? If you are someone who does not rely on external interpretations..." He raises the whisk and says, "If you truly return to the source right here, right now, then throughout the entire universe—whether sage or ordinary being, grass or tree—all will naturally return to the four great elements, like a child reuniting with its mother. Why then would you still chase after the shifting circumstances, rising and falling with every condition, allowing the ancestral land to be shattered and divided like broken tiles and split melons?" Suddenly pointing to his face, he says, "These bright, clear eyes—I possess them, and so do each of you. Look closely: from ancient times to the present, have heaven and earth, the sun and moon, mountains and rivers, or human relationships changed even the slightest? Since there is no change, then the nostrils of the golden-faced sage are your nostrils, and the eyes of the blue-eyed foreign master are your eyes. Where are you lacking? Where are you diminished? Must you still impose long or short deadlines, toiling and polishing, only then to arrive at the land of effortless peace and joy? Today, as I walk along, I have cast it all before you. If you still hesitate, do not blame this mountain monk."

晚參。「一葉落，天下秋；一塵起，大地收。撮四大部洲來針眼裏則且置，汝諸人從朝至暮穿僧堂、入佛殿，還曾觸著黃面老子鼻孔麼？」良久，卓拄杖，云：「不審，不審。」

> Evening gathering. "A single leaf falls, and autumn descends upon the world; a single speck of dust rises, and the great earth gathers it in. Setting aside the matter of gathering the four great continents into the eye of a needle, you all, from morning till night, pass through the monks' hall, enter the Buddha hall—have you ever touched the nostrils of the golden-faced old master?" After a long pause, he struck his staff and said, "I wonder, I wonder."

晚參。「豬肉案頭，塊塊是精；喪車幔裏，聲聲是妙。好大眾！靈山授記無過此也。你若求佛，被佛縛；你若求法，被法縛；你若求僧，被僧縛；你若不求，被不求縛。作麼生免得此過？」遂以兩手作鵓鳩，叫云：「谷谷呱。」

> Evening meditation. "On the butcher's table, every piece of pork is essence; within the funeral carriage's curtain, every sound is wondrous. Good assembly! The prophecy bestowed at Vulture Peak is no greater than this. If you seek the Buddha, you are bound by the Buddha; if you seek the Dharma, you are bound by the Dharma; if you seek the Sangha, you are bound by the Sangha; if you do not seek, you are bound by not seeking. How can you avoid this fault?" Then, with both hands, he made the shape of a turtledove and called out: "Coo-coo, coo-coo."

晚參。「有情之本，依智海以為源；含識之流，總法身而為體。要識此體麼？嘉州牛喫禾，益州馬腹脹。要識此源麼？天下覓醫人，灸豬左膊上。雖然，此猶是理上平展，若到事上，據令你現前者一隊漆桶並須喫棒始得。」

> Evening assembly. "The foundation of all sentient beings is rooted in the ocean of wisdom; the stream of conscious life is unified by the Dharmakaya as its essence. Do you wish to recognize this essence? In Jiazhou, the ox eats the grain; in Yizhou, the horse's belly swells. Do you wish to trace this source? Across the land, people seek a healer, only to cauterize the left shoulder of a pig. Yet, this is still just the level of principle, laid out plainly. When it comes to the actual matter, according to the command, all you blind ones standing before me must taste the rod before you understand."

中秋，晚參。「去年此時節，飽看匡廬月；今年此時節，飽看延令月。延令人是匡廬人，匡廬月是延令月，于彼于此無間然，無間然處何圓缺？何圓缺處見根源，眼中早是重著楔。」

> Mid-Autumn Festival, evening assembly. "Last year at this time, I gazed my fill at the Mount Lu moon; This year at this time, I gaze my fill at the Yanling moon. The people of Yanling are the people of Mount Lu, The moon of Mount Lu is the moon of Yanling. Between there and here, there is no separation— Where there is no separation, how can there be fullness or waning? Where there is no fullness or waning, the source is seen— In the eye, it has long been doubly wedged."

晚參。舉：「慧超問法眼：『如何是佛？』眼云：『汝是慧超。』超于言下大悟。白雲端和尚頌云：『三箇大光錢，買得箇油餈，喫在肚裏了，當下不聞饑。』」師云：「白雲好箇油餈，怎奈傷鹽傷醬？而今有夥貪他滋味底，雖則一時得飽，究竟不免傷神。若要安樂過時，須是吐卻始得。」

> Evening assembly. The case was raised: "Huichao asked Fayan, 'What is Buddha?' Fayan said, 'You are Huichao.' At these words, Huichao was greatly enlightened. Elder Baiyun composed a verse saying: 'Three big shiny coins, bought a fried dough cake, ate it down in the belly, instantly felt no hunger.'" The master said: "Baiyun's fried dough cake is quite something, but how can it avoid being too salty or too seasoned? Nowadays there are those who crave its flavor. Though they may feel full for a while, in the end they cannot avoid harming their spirit. If you wish to pass your time in peace and ease, you must spit it out before you can attain it."

徑山老和尚忌日，上堂。問：「百骸俱潰散，一物鎮長靈，正當恁麼時，如何是應供一句？」師云：「伏惟尚饗。」進云：「恁麼則相隨來也。」師云：「來的事作麼生？」僧遂拜，云：「臨崖看滸眼，特地一場愁。」師云：「自知較一半。」問：「和尚今日一場特地，還見徑山老人面目麼？」師云：「不可道我做他兒孫不得。」乃云：「赤縣神洲，紫雲成蓋，有大法王出世於浙西路古杭州府，于一毫端現寶王剎，坐微塵裏轉大法輪，普令山河大地、草芥人畜、纖洪遠近昧略飛搖，各各共證如虛空際平等三昧。如是法王能事已畢，遂隱身不現，亦復入寂滅定無聲三昧，此其時也。慶雲忝居腳下，特地考鐘伐鼓，發明斯二種三昧皆在一剎那中圓成實際，人若相委，靈山一會儼然未散，其或更問：『此位法王姓字何等？』」驀喝一喝，云：「莫對曾參問曾晢，從來孝子諱爺名。」

普請，小參。「迅捷一路，直饒向普梆未擊已前撩起便行，猶落第二和，那更廉廉纖纖，分途中遠近、較擔頭重輕，尚得謂之俊快禪流？慶雲明白說：向你平田草乾乾爆爆，平地路直直條條。若是箇肩能荷負、足善運奔底，則咫尺家山不消一躂便到。雖然，忽有箇孟八郎攔路腰截，要問：『畢竟是人搬柴、柴搬人？』又作麼生秪對？」良久，云：「今日公務事繁，待普請後緩緩地與汝商量。」

> General assembly, small group discussion. "On the swift path, even if you pick up your bundle and set off before the signal gong is struck, you’re already falling behind. How much more so if you fuss over the length of the road or weigh the load on your shoulder—can that still be called the way of a sharp, swift Zen practitioner? Qingyun clearly says to you: The field’s grass is dry and crisp, the flat road is straight and smooth. If you have shoulders that can bear the load and feet that are good at running, then your home mountain is just a step away. Yet, what if a reckless fellow blocks your path and demands: ‘After all, is it the person carrying the firewood, or the firewood carrying the person?’ How would you respond?" After a long pause, he said: "Today’s official duties are many. Let’s discuss this slowly after the general assembly."

開爐日，知浴寶蓮、見虛二上座領眾信請陞座。問：「世尊為一大事因緣出現于世，如何是一大事因緣？」師云：「杖頭挑日月。」進云：「和尚高陞法座為箇甚麼？」師云：「同古同今。」進云：「秪如德山入門便棒，臨濟入門便喝，又作麼生？」師云：「君子可入。」進云：「勘破了也。」師云：「許上座具一隻眼。」僧禮拜，師云：「切須仔細。」問：「爐韝初開，鉗鎚乍展，目前一眾如何相為？」師云：「全身入火聚。」進云：「水向石邊流出冷，風從花裏過來香。」師云：「卻不相當。」進云：「萬般草木根苗秀，纔得春風便放花。」師云：「未有喫棒分在。」問：「如何是截鐵之言？」師云：「無你開口處。」進云：「何必如是？」師云：「還我話頭來。」僧一喝，師便打，乃云：「慶雲今日開爐，目前色色全無，橐籥既未成辦，鉗鎚況復生疏？所喜現前龍象，英聲騰踏寰區，天然不假雕琢，何藉佛祖規模？展臂則天迴地轉，咳唾則鬼哭神呼，謂是神通妙用，那當通方至論？謂是法爾如然，難為作者良圖。若是箇英靈漢子、雄猛丈夫，決不求羊依路、待兔守株，直下扯開毒辣腳手，說甚大唐天子嫌麤？一踢踢翻滄海，一拳拳倒彌盧，撒手歸家穩坐，怎肯落在半途？」驀顧左右，云：「好禪德！會也無？須知形影外，肝膽向君輸。」

> On the day of opening the furnace, the bath attendant Baolian and the senior monk Jianxu led the assembly of devotees in requesting the Master to ascend the seat. Someone asked: "The World-Honored One appeared in the world for the sake of one great matter of cause and condition. What is this one great matter of cause and condition?" The Master said: "Carrying the sun and moon on the tip of a staff." The questioner pressed: "For what reason does the Venerable ascend the Dharma seat?" The Master said: "To be the same as the past, the same as the present." The questioner pressed: "What about when Deshan would strike upon entering the gate, and Linji would shout upon entering the gate? How is that?" The Master said: "A noble person may enter." The questioner said: "You have been seen through." The Master said: "I grant you, senior monk, one eye." The monk bowed. The Master said: "You must be very careful." Someone asked: "The furnace bellows have just opened, the tongs and hammer are first displayed. How will you work with the assembly presently before you?" The Master said: "Throw your whole body into the fiery mass." The questioner said: "Water flowing beside the rocks becomes cold; wind passing through the flowers carries their fragrance." The Master said: "That doesn't quite match." The questioner said: "All kinds of plants, when their roots and sprouts are vigorous, will bloom as soon as the spring breeze arrives." The Master said: "You haven't earned the right to be struck yet." Someone asked: "What is a word that cuts through iron?" The Master said: "There's no place for you to open your mouth." The questioner said: "Why must it be like this?" The Master said: "Give me back my question." The monk gave a shout. The Master immediately struck him. Then the Master said: "Today at Qingyun we open the furnace. Before our eyes, all forms are utterly absent. Since the bellows are not yet ready, how much more are the tongs and hammer still unfamiliar? What is pleasing is that the dragons and elephants presently here have their heroic reputations resounding throughout the world. Naturally, without needing carving or polishing, why rely on the models of Buddhas and Patriarchs? Stretching out an arm turns heaven and earth around; a cough or spit makes ghosts weep and gods cry out. If you call this the wondrous function of spiritual powers, how can it compare to the ultimate discourse that penetrates everywhere? If you call this the natural state of things, it's hard to be a good strategist for the doer. If you are a heroic, spirited fellow, a bold and fierce man, you will definitely not seek sheep by following the path or wait for rabbits by guarding the stump. Directly, you will tear open with fierce and ruthless hands and feet—why even speak of the Tang Emperor finding it coarse? With one kick, overturn the vast ocean; with one punch, knock down Mount Meru. Let go and return home to sit securely—how could you be willing to fall halfway there?" Suddenly looking left and right, he said: "Good Chan practitioners! Do you understand? You must know: beyond form and shadow, I bare my heart and liver to you."

晚參。「父母未生前，油煎石磉；父母已生後，雪蘸秤鎚。直饒寶壽於街坊悟得，猶落今時；盤山向肉案承當，罔循古轍。何況諸人從印板上打來、模子裏脫出底，能不玷污他從上門風？山僧今日不惜腳手，與汝拈卻炙脂帽子、卸卻鶻臭布衫，令教一箇箇灑灑落落去。」遂拈拄杖卓一下，云：「一九二九，相逢不出手。慶雲拄杖凍得性發，𨁝跳入空王殿裏，撞倒無位真人，磕破本來面目，直得十字街頭石敢當通身慶快，得大安樂法門，乃說偈曰：『晝吉祥，夜吉祥，晝夜六時恒吉祥。』你現前一眾瞌睡醒也未？」眾無對，以拄杖旋風打散。

> Evening assembly. "Before our parents were born, it was like oil frying a stone millstone; after our parents gave birth to us, it was like snow dipping an iron scale weight. Even if Baoshou had realized it on the street, he would still be stuck in the present moment; if Panshan had taken responsibility at the butcher's stall, he would have strayed from the ancient path. How much more so for you all, who come from stamped prints and molded forms—can you avoid tarnishing the ancestral style? Today, this mountain monk does not spare effort, and for your sake, I will remove the greasy hat and strip off the stinking robe, so that each of you may become free and unburdened." Then, taking up his staff and striking it once, he said: "In the first and second nines of winter, when we meet, we do not extend our hands. Qingyun's staff, frozen to its nature, leaps into the Hall of the Empty King, knocks over the Unlocated True Person, shatters the Original Face, until the stone guardian at the crossroads is filled with joy throughout its body, attaining the Dharma Gate of Great Peace and Bliss. Then it recites a verse: 'Auspicious by day, auspicious by night, at all six times of day and night, constantly auspicious.' Have you, the assembly before me, awakened from your drowsiness?" The assembly had no reply. With his staff, he scattered them like a whirlwind.

出隊，示眾。「街頭市尾，朱紫喧闐，的的諸佛心髓；酒肆茶坊，笙歌雜遝，明明祖師妙門。一舉便知底，承當于文彩未生前；三搭不回底，仍落在是非情塵裏。」驀拈拄杖畫一下，云：「慶雲為汝劃斷今時去也。還有機先領旨、獨脫無依底漢子麼？若有，我要問你：降龍缽、解虎錫，作麼生奉持？」眾無語，乃復卓一下，云：「七佛儀式猶在。」

造子朱護法請陞座。問：「昔日世尊佛法付囑國王大臣，未審和尚今日佛法付囑何人？」師云：「驗在目前。」進云：「與麼則千古同風，一音演唱。」師云：「何慮知之者少？」問：「重整綱維，龍象瞻仰，和尚垂何旨要？」師云：「來風深辨。」進云：「丹心獨占秋風古，卻自霜林奪錦歸。」師云：「君子可入。」進云：「學人自有攀雲手，何藉師言始便休？」師云：「大好一員禪客。」進云：「且喜和尚具眼。」師云：「得箇驢兒便歡喜。」問：「祖師西來即不問，善財南詢事如何？」師云：「一重煙水一重山。」進云：「參見五十三知識，且道得誰力？」師云：「黑荳未生芽。」進云：「恁麼則鐵甕城頭曾印證，碧浮崖畔祖燈輝。」師云：「子不妨會得好。」乃云：「本是青山市裏人，偶來城郭寄閑身，隨緣不用分優劣，大抵無過一任真。所以，慶雲一踏此土，便獲四種殊勝：一者，不勞斤斧而宮殿隨身；二者，未動雲鋤而瘦田遍野；三者，飯炊玉粒而美過金牛；四者，茗煮金芽而香逾趙老。你現前一隊禪和，各各肩摩踵接，只顧飽充枵腹、甘潤枯喉，還知帡幪法社與奠安禪鼎畢竟是甚麼人麼？」驀揮拂子，顧大眾，云：「相逢自有知音知，贏得清風動天地。」

> Master Zhu, the Dharma Protector, requested the Master to ascend the seat. He asked, "In the past, the World-Honored One entrusted the Buddha-Dharma to kings and ministers. I wonder, to whom does the Master entrust the Dharma today?" The Master said, "It is evident right before your eyes." He pressed further, "If so, then it is the same wind through the ages, a single voice proclaiming the Dharma." The Master said, "Why worry that few understand?" Another question: "Reestablishing the Dharma's order, dragons and elephants look up with reverence. What essential teaching does the Master impart?" The Master said, "The coming wind is deeply discerned." He continued, "A loyal heart stands alone in the autumn wind's antiquity, yet returns from the frosty forest bearing brocade." The Master said, "A noble one may enter." He pressed further, "This learner has his own hands to grasp the clouds—why rely on the Master's words to cease?" The Master said, "A truly fine Chan practitioner." He replied, "I rejoice that the Master has discerning eyes." The Master said, "Gaining a donkey brings such delight." Another question: "I won't ask about the Patriarch coming from the West—what about Sudhana's journey to the south?" The Master said, "Beyond each layer of misty water lies another mountain." He asked, "He visited fifty-three wise teachers—by whose power did he attain?" The Master said, "The black bean has not yet sprouted." He said, "If so, then the iron-walled city once bore witness, and the ancestral lamp shines by the green cliff's edge." The Master said, "You certainly understand well." The Master then said: "Originally a person from the green hills' market, By chance I came to the city walls, dwelling in idle ease. Following conditions, no need to distinguish superior or inferior— In the end, nothing surpasses simply being genuine. Thus, when Qingyun first stepped upon this land, He immediately obtained four kinds of excellence: First, without wielding axe or adze, palaces follow the body. Second, without moving cloud-hoe, lean fields spread across the wilds. Third, cooking rice like jade grains, surpassing the golden ox in flavor. Fourth, brewing tea with golden sprouts, fragrance exceeding Elder Zhao. You, this assembly of Chan practitioners, Each shoulder rubbing, heel following heel, Only care to fill empty bellies, moisten parched throats— Do you know, after all, who it is that shelters the Dharma community And stabilizes the Chan tripod?" Suddenly he waved his whisk, gazed at the assembly, and said: "When we meet, naturally a knowing ear will understand— Gaining pure wind that stirs heaven and earth."

因事，晚參。拈拄杖，云：「諸佛妙旨，列祖徽猷，只在這裏。論其枝派則千差，鞫其根源則一致。若向朕兆未形已前搆去，便可騎蓋聲色，籠罩古今，不為難事。諸人要識是非。」擲下拄杖，云：「面目現在。」

> Because of certain matters, the evening assembly was held late. He raised his staff and said: "The profound meaning of all Buddhas, the subtle teachings of the ancestral masters—they are all right here. When discussing their branches and offshoots, they appear in countless variations; yet when tracing them back to their source, they are one and the same. If you can grasp this before any sign or trace has even appeared, then you can ride above sound and form, encompass past and present—and it will not be a difficult matter. Do you all wish to recognize what is true and what is false?" He threw down his staff and said: "The true face is right before you."

佛成道日，都司張一枝護法請陞座。問：「王宮降誕即不問，雪山成道事如何？」師云：「夜半正明，天曉不露。」進云：「秪如今日法令當行如何舉唱？」師打，云：「我若不打你，諸方笑我在。」進云：「與麼則一句當陽開祖胄，三玄戈甲鎮叢林。」師云：「有甚交涉？」問：「指天指地即不問，周行七步事如何？」師云：「今古榜樣。」進云：「既然如此，因甚又睹明星悟道？」師云：「恩大難酬。」進云：「男兒自有沖霄志，不向他人行處行。」師云：「倔強衲僧。」乃云：「衲僧門下不慣安排，機貴天真，用惟成現。信腳踏去，頭頭解脫門開；信手揮來，處處真實相顯。說甚夜睹明星方稱悟旨？朝聞鼓角始曰明心？所以天然上士豈受提撕？中下之流鉤頭取則。若擺脫得佛祖繩縛、掀翻得凡聖窠巢，直下展出自己神通、運出自家妙用，以此立德，何德不圓？以此建功，何功不就？且獨脫無私一句作麼生道？」揮拂子，云：「丈夫自有沖霄志，不向如來行處行。」

> On the day commemorating the Buddha's enlightenment, the guardian of the Dharma, Zhang Yizhi, requested the master to ascend the seat. He asked, "I won't ask about the Buddha's descent into the royal palace, but what about his enlightenment in the snow mountains?" The master said, "At midnight, it is perfectly bright; at daybreak, it remains unseen." He pressed further, "But what about enacting the Dharma's teaching today? How should it be proclaimed?" The master struck him and said, "If I didn't strike you, the other masters would laugh at me." He continued, "Then, with one phrase, the ancestral lineage is revealed in broad daylight, and the three mysteries stand guard over the monastic community." The master said, "What does that have to do with anything?" Another asked, "I won't ask about pointing to heaven and earth, but what about taking seven steps in all directions?" The master said, "An example for all ages." The questioner pressed, "If that's the case, why did he later see the morning star and awaken to the Way?" The master said, "A kindness too great to repay." The questioner said, "A true man has his own soaring ambition; he does not tread where others have walked." The master said, "A stubborn monk." Then the master said, "In the gate of a monk, there is no habit of contrivance. The essence is in natural spontaneity; its function is simply what appears. Step out with trusting feet, and every doorway opens to liberation. Wave a hand with trusting ease, and everywhere the true reality is revealed. Why speak of seeing the morning star to call it awakening? Or hearing the drum and horn at dawn to speak of illuminating the mind? Thus, a person of natural capacity—how could they be guided by instruction? Those of middling or lesser ability grasp at rules and models. If you can shake off the bonds of the Buddhas and patriarchs, overturn the nests of the ordinary and the sage, then directly unfold your own spiritual power and exercise your own wondrous function. With this, to establish virtue—what virtue would not be complete? With this, to accomplish merit—what merit would not be achieved? And what about the phrase of solitary freedom, without self-interest? How would you express it?" He waved his whisk and said, "A true man has his own soaring ambition; he does not tread where the Tathāgata has walked."

晚參。問：「咨和尚，玄沙三種病人未審作麼生接？」師云：「放待冷來看。」進云：「且道與香嚴上樹是同是別？」師云：「臨崖看滸眼。」進云：「若不上來伸此問，焉能得達慶雲機？」師云：「如何是慶雲機？」進云：「請師荅話。」師打，云：「錯過也不知。」進云：「等閒垂一釣，容易上鉤來。」師云：「三十年弄馬騎，今日卻被驢子撲。」乃云：「玄沙老人雖則費盡周遮，未免直路成迂。慶雲則不然，諸方老宿盡皆接物利生，汝諸人不是盲聾瘖啞，拈椎豎拂分明是見，言語音聲分明是聞，轉語機鋒分明是說。」驀卓拄杖一下，云：「但不得動著者裏。何故聻？不許夜行剛把火，直須當道與人看。」

> Evening assembly. A monk asked, "May I inquire, Venerable Master, how should one respond to Xuansha's three types of sick people?" The master said, "Let it cool down first, then we'll see." The monk pressed, "Tell me, is this the same as Xiangyan up in the tree, or different?" The master said, "Standing at the cliff's edge, watching the swirling foam." The monk continued, "If I hadn't come forward to ask this question, how could I have reached Qingyun's profound meaning?" The master said, "What is Qingyun's profound meaning?" The monk replied, "Please, Master, give your answer." The master struck him and said, "You missed it and don't even know." The monk said, "Casually casting a hook, and easily a fish takes the bait." The master said, "Thirty years of handling horses, yet today I'm tripped up by a donkey." Then he said, "Old Xuansha, though he exhausted all his cleverness, still ended up making the straight path crooked. Qingyun is not like that. All the venerable elders everywhere teach to benefit living beings. You people are not blind, deaf, or mute. Raising the staff and lifting the whisk—clearly you see. Words and sounds—clearly you hear. Turning phrases and sharp exchanges—clearly you speak." Suddenly, he struck the ground with his staff and said, "But do not touch this point. Why? Don't travel by night only to hold a torch—you must show it to people right on the road."

除夕，晚參。「昔日北禪分歲，特烹露地白牛，者老漢管顧大眾，雖則曲盡心動，其奈藞䕢太甚，致令官府勾追成底模樣。慶雲今夜亦有條露地白牛，更不游刃磐礡、節節支解，囫囫圇圇拋向諸人面前，所以頭亦不欠、尾亦不剩，可中有箇氣吞全牛底。慶雲一期分歲自不虛設。是你諸人不嫌簡褻麼？」良久，云：「人情若好，喫水也甜。」

> On New Year's Eve, during the evening meditation session: "In the past, Beichan Monastery celebrated the year's end by specially preparing an outdoor white ox. That old monk took great care of everyone. Though he exhausted his heart and efforts, he was too rough and careless, causing the authorities to investigate, which led to quite a scene. Tonight, Qingyun Monastery also has an outdoor white ox. Instead of meticulously carving it joint by joint, we simply toss it whole before everyone. Thus, the head is not lacking, the tail is not missing. Among you, is there one who can swallow the whole ox in one breath? If so, Qingyun's year-end celebration will not be in vain. Do you all not mind this humble offering?" After a long pause, he said: "If the heart is willing, even plain water tastes sweet."

元旦日，兩序請陞座。「威音未兆已前，鼻孔原無變異；樓至既生已後，眉毛豈有遷移？古今天地依舊高厚，古今日月依舊輝煌，直得釋迦、彌勒忘功罷戰，文殊、普賢坐樂昇平，便恁麼去，盈盈和氣逼塞虛空，匝匝韶華瀰漫宇宙，更說年之新舊、法之有無，何異虛空裏穵窟竉、缽盂上添柄杷也哉？雖然，即今春回大地，枯木生花，承恩力一句又作麼生道？」揮拂子，云：「一氣不言含有象，萬靈何處謝無私？」

> On the first day of the new year, the assembly requested the master to ascend the Dharma seat. "Before the primordial sound ever arose, our nostrils never changed; after the birth of the last Buddha, how could our eyebrows ever shift? Heaven and earth, past and present, remain as lofty and vast as ever; the sun and moon, ancient and modern, still shine with the same brilliance. Truly, Shakyamuni and Maitreya would set aside their merit and cease their striving; Manjushri and Samantabhadra would sit peacefully in harmony. If we simply abide like this, a gentle warmth fills the empty sky, and the vibrant light of springtime pervades the universe. To speak of the new year and the old, of the existence or nonexistence of Dharma—what is this but digging holes in empty space or adding a handle to a bowl? Nevertheless, right now, spring returns to the great earth, withered trees burst into bloom. How then shall we speak of the phrase 'by the power of grace'?" He raised his whisk and said: "One breath, unspoken, holds all forms; How can the myriad spirits repay the selfless?"

禮千佛、大悲兩懺，晚參。「三千諸佛國土，不在黃鶴樓頭；大悲菩薩家鄉，豈居普陀巖下？一稱、一禮、一如來，一花、一香、一法界，當處圓成得去，十世古今始終不離於當念；隨時超證得來，無邊剎海自他不隔於毫端。如是，則墻壁瓦礫為諸佛身相，驢鳴犬吠乃菩薩心光，何必南尋三竺、北禮五臺？」遂震喝一喝，云：「笑他無限癡男子，開眼明明被熱瞞。」

> We paid homage to the Thousand Buddhas and the Great Compassion repentance, then attended evening meditation. "The lands of the three thousand Buddhas are not found atop the Yellow Crane Tower; the homeland of the Great Compassion Bodhisattva surely does not dwell beneath Mount Putuo. One recitation, one bow, one Tathagata; one flower, one incense, one Dharma realm—right here, perfect realization is attained. The ten directions and three times, from beginning to end, never depart from this very thought. At any moment, transcendence and realization are achieved—the boundless seas of worlds, self and others, are not separated by even a hair's breadth. Thus, walls and tiles become the forms of all Buddhas; the braying of donkeys and the barking of dogs are the radiant mind of Bodhisattvas. Why must one search south for the Three Temples of India or bow north at Mount Wutai?" Then, with a resounding shout, he said: "Laughing at the countless deluded men, with eyes wide open yet clearly deceived by the heat of confusion."

解制，陞座。「乾坤函蓋不露絲毫，三世諸佛向甚處出頭？截斷眾流不遺涓滴，一大藏教向何方施設？既施設不得，則凡名聖號盡是虛聲；既出頭不得，則劣相殊形皆為幻色。便恁麼去，威音那畔老僧得地，今世門頭闍黎無功，更有隨波逐浪一句，不妨與諸人作箇話會。」遂拈拂子，云：「看，看！釋迦老子來也，在慶雲拂子頭上揚聲大叫道：『十方無壁落，四面亦無門，淨裸裸、赤灑灑，沒可把。』如是，則九十日已前要結、結不得，九十日已後要解、解不得，既解不得、又結不得，則盡十方界是箇大解脫場，一任諸人朝遊檀特、暮宿羅浮，不妨做箇灑脫衲僧；其或未然……」驀揮拂子，顧大眾，云：「只知事逐眼前過，不覺老從頭上來。」

> The period of retreat has ended, and the master ascends the seat. "Heaven and earth encompass all without revealing the slightest trace—from where do the Buddhas of the three times emerge? Cutting off all streams without leaving a single drop—where can the entire canon of teachings be applied? Since they cannot be applied, all holy names and titles are but empty sounds. Since they cannot emerge, all inferior forms and special shapes are but illusory appearances. Proceeding just like this, the old monk beyond the beginning of time gains his ground, while the disciples at today's gate achieve nothing. There is still one more phrase about following the waves and going with the flow—it might as well serve as a topic for everyone to ponder." Then, taking up the whisk, he said, "Look, look! Old Śākyamuni has come. On the tip of Qingyun's whisk, he raises his voice and shouts: 'The ten directions have no walls, the four sides have no gates—utterly naked, completely exposed, with nothing to grasp.' Thus, before the ninety days, wanting to bind—it cannot be bound; after the ninety days, wanting to release—it cannot be released. Since it cannot be released, nor can it be bound, then the entire realm of the ten directions is a great field of liberation. Let everyone roam Mount Dantuo in the morning and lodge at Mount Luofu in the evening, freely becoming carefree monks. But if not..." Suddenly waving the whisk, he looked at the assembly and said, "We only notice events passing before our eyes, unaware that old age creeps up from behind."

祈晴，小參。「久雨不晴，直得曹溪路上水漉漉地，汝諸人橫肩楖栗、緊著草鞋，到處行腳，還免得袈裟角濕也無？而今延令管內，幸是禪河浪靜、定水波澄，直饒東海龍王有翻江攪海之手腳、傾湫倒嶽底機關，不消慶雲輕輕一劄，便見雲斂長空、日輝大地。諸禪衲且道：畢竟功歸何所？」揮拂子，云：「但願今年蠶麥熟，羅睺羅兒與一文。」

> Praying for Clear Skies, a Small Gathering. "The long rain has not cleared, leaving the path to Caoxi soaked and slippery. You, who carry your staffs on your shoulders and tighten your straw sandals, traveling far and wide—can you avoid getting the corners of your robes wet? Now, within the jurisdiction of Yanling, we are fortunate that the river of meditation is calm and the waters of stillness are clear. Even if the Dragon King of the Eastern Sea were to stir the rivers and seas with his hands and feet, or unleash his power to overturn mountains and valleys, it would take nothing more than a gentle touch from the auspicious clouds to see the skies clear and the sun shine brightly upon the earth. O monks of Zen, tell me: to whom does the merit ultimately belong?" He waved his whisk and said, "May this year bring a bountiful harvest of silkworms and wheat, and may Rahula receive a single coin."

泰州淨業菴師太命諸大弟子請陞座。問：「眉間掛劍，劈開三要印；肘後懸符，掀倒一字關。秪如不展鋒鋩，如何得勝？」師云：「今日山僧打退鼓。」進云：「這老漢且莫詐敗。」師云：「伶俐衲僧難瞞。」進云：「大眾一時驗取。」師云：「只有先鋒，且無殿後。」問：「一言道合，是處皆真；一句無私，全彰寶印。學人上來，乞師一言。」師云：「山僧無剩語。」僧作聽勢，師云：「驢鳴馬叫啟圓通。」進云：「一句當軒無隱諱，十方龍象盡沾恩。」師云：「少有領話底。」乃云：「無上法王有大陀羅尼門，名曰圓覺，流出一切清淨真如、菩提涅槃，普令南閻浮提多百佛、多千佛共入此箇門中，獲一分薰陶則有一分利益、受一分磨煉則有一分光彩，然後分身無量、應化無量，到處為勝、為最勝，為妙、為微妙，為上、為無上，為師、為大師。所以，有佛世界，以音聲為佛事；有佛世界，以香飯為佛事；有佛世界，以出入息內承事河沙諸佛而為佛事；有佛世界，以深慈厚德贊助無數知識轉大法輪而為佛事。如是多百佛、多千佛，雖則現身不同、國土不同、手眼不同、佛事不同，要且皆以圓覺陀羅尼而為根本。爾現前一眾，各各眼之所見、耳之所聞，有一發真歸源，則如上數佛皆為證據。且道以何為驗？」遂揮拂子，云：「今日堂中特謝供養。」

師誕日，見忍、鑑虛二師統諸山耆宿請陞座。問：「諸佛出世為一大事因緣，今日和尚出世有何祥瑞？」師云：「眼看時雨霽，共見好風光。」進云：「學人今日小出大遇去也。」師云：「遇底事作麼生？」進云：「出群須是英靈漢，敵勝還他獅子兒。」師云：「謾誇好手。」問：「青桐翠竹寒來秀，古柏蒼松老更奇，請問和尚高臘多少？」師云：「適來猶記得。」進云：「學人即不然。」師云：「你試道看。」進云：「乾坤同不朽，日月共長明。」師云：「莫鈍置慶雲老好。」乃豎拂子，云：「要識者漢本有神通麼？始從母腹下生，便解作獅子吼，直得一世界內所有情、無情等聞之悉增勇健。你現前一眾盡是久經行陣、慣戰作家，試出搭對與伊相撲看。須知當人從本已來，三百六十骨節節節現無邊妙身，八萬四千毛孔一一具無量妙力，那待披三玄戈甲、展五位旌旗，然後謂之顯大機、發大用？慶雲今日承諸山耆宿光降，故不惜醜拙，盡底掀翻，果能向未舉已前逴得便行。」驀擲拂子，云：「許你與這箇阿師齊眉共躅。」

> On the Master's birthday, Masters Jianren and Jianxu led the venerable elders from various mountains to request him to ascend the Dharma seat. They asked, "All Buddhas appear in the world for the sake of one great matter. What auspicious signs accompany the Master's appearance today?" The Master said, "With eyes, we see the rain clearing; together, we behold the beautiful scenery." They pressed further, "Today, this humble learner has encountered something small yet profound." The Master asked, "What is this encounter like?" They replied, "To stand out from the crowd, one must be a hero; to triumph over adversaries, one must be a lion's cub." The Master said, "Do not boast of skill." Another asked, "Green paulownias and emerald bamboos flourish in the cold; ancient cypresses and aged pines grow even more remarkable with time. May I ask the Master's venerable age?" The Master replied, "I still remember it from earlier." The questioner said, "This humble learner sees it differently." The Master said, "Try to express it." The questioner replied, "Heaven and earth share eternal endurance; the sun and moon together shine forever." The Master said, "Do not belittle Elder Qingyun." Then, raising his whisk, he said, "Do you wish to know whether this fellow inherently possesses spiritual powers? From the moment he emerged from his mother's womb, he knew how to roar like a lion, so that all sentient and insentient beings in the entire world, upon hearing it, would gain courage and strength. All of you present here are seasoned veterans, accustomed to the battles of practice. Try to step forward and engage with him in a contest. You must understand that from the very beginning, each of the three hundred and sixty joints in one's body manifests an infinite wondrous form, and each of the eighty-four thousand pores possesses immeasurable wondrous power. Why wait to don the armor of the three mysteries or unfurl the banners of the five ranks before calling it the display of great capacity and the activation of great function? Today, Qingyun, in response to the esteemed presence of the venerable elders from various mountains, does not hesitate to reveal his clumsiness, turning everything inside out. If you can grasp it before it is even raised—" Suddenly, he threw down the whisk and said, "I permit you to walk shoulder to shoulder with this master."

陞座。「一向與麼去，古殿生苔；一向與麼來，寒灰發焰。雖則那邊不居空界、這邊不落今時，要得大用電掣雷奔、大機龍驤虎驟，苟非拄杖頭邊玄微及盡、草鞋腳底兼帶摧殘，那能入荒田不揀、永絕顢頇，信手拈來草與八大龍王鬥富？而今暴發小家，一味寶祕臨濟三玄、珍惜洞山五位以當平生，據正眼觀來，何殊認魚目當明珠、寶燕石為美玉？爾現前禪衲果爾無欲無依，句句自胸襟流出。」驀豎拂子，云：「慶雲拂子端的為汝助喜。」

> He ascended the seat. "If you always go on like that, the ancient hall grows moss; if you always come like this, cold ashes burst into flame. Although that side does not dwell in empty realms, this side does not fall into the present moment, to attain great function swift as lightning and thunder, great opportunity bold as dragons and tigers—unless the subtlety at the tip of the staff is exhausted and the straw sandals beneath the feet are worn through, how can one enter the wild fields without discrimination, forever ending confusion, and casually pluck grass to compete in wealth with the eight great dragon kings? Nowadays, those who suddenly rise from humble origins merely treasure Linji's three mysteries and cherish Dongshan's five ranks as their lifelong possessions. From the perspective of true insight, how is this different from mistaking fish eyes for bright pearls or valuing common stones as fine jade? You, the Chan monks before me, if indeed you are without desire and without dependence, let every word flow from your own heart." Suddenly, he raised the whisk and said, "This auspicious cloud whisk truly helps you rejoice."

因事示眾。問：「古德云：『若論此事，眨上眉毛早已錯過。』作麼生是此事？」師云：「巢知風，穴知雨。」進云：「與麼則光天化日，得路便行去也。」師云：「且道那裏是你住處？」進云：「陣雲橫海上，拔劍攪龍門。」師云：「大眾看取這一員戰將。」乃云：「南閻浮提有三件不易事：一者天高無極，手足攀他不及；二者地厚無極，指爪穿他不透；三者人心深極，機智測他不著。正舉話間，不意十字街頭石敢當靜裏聞得，向前曰：『弗也，大士莫作是說。豈不見心逐物為邪，物從心為正？但消去如許情見分別，則窮天地、亙古今，一切事件皆在一剎那中頓見。』慶雲喜其言之當理，特特舉似諸人：要見剎那中見底事麼？」喝一喝。

> On a certain occasion, the master addressed the assembly and asked, "An ancient worthy said, 'If you speak of this matter, even the blink of an eyelash is already a mistake.' So, what is this matter?" The master said, "The nest knows the wind; the burrow knows the rain." A monk asked, "If so, then under the bright sky and shining sun, one can take the road and go." The master said, "Tell me, where is your dwelling place?" The monk replied, "Battle clouds spread across the sea; drawing the sword, I stir the Dragon Gate." The master said, "Everyone, look at this warrior." Then he said, "In the southern continent of Jambudvīpa, there are three things that are not easy: first, the sky is infinitely high, and hands and feet cannot reach it; second, the earth is infinitely thick, and fingernails cannot pierce it; third, the human heart is infinitely deep, and cleverness cannot fathom it." Just as he was speaking these words, unexpectedly, the stone guardian at the crossroads, hearing this in the silence, stepped forward and said, "No, great one, do not speak like this. Have you not seen that when the mind chases after things, it becomes deluded, but when things follow the mind, it is correct? If you simply let go of all such discriminating views, then throughout all heaven and earth, across all time, all things are seen in a single instant." Qingyun, delighted that his words hit the mark, specially brought them up for everyone: "Do you want to see what is seen in that instant?" He gave a shout.

陞座。「摩尼珠，人不識，如來藏裏親收得。」驀喝一喝，云：「大小永嘉老親從曹溪來，猶作這般去就，豈不見金屑眼中翳，衣珠法上塵，己靈猶不重，佛祖是何人？他真箇不識，不惟西天老胡有望，亦且東土衲僧無忝，必欲強其向如來藏裏東摸西撈，實為沉屈。」驀顧左右，云：「慶雲今日為汝困徹也，若相委悉，禍不入慎家之門。」

佛誕日，都司張護法請陞座。問：「俱胝因緣即不問，迦毘降誕事如何？」師云：「恰直今朝四月八。」進云：「一片赤心今已露，箇中能有幾人知？」師云：「你知底試通箇消息來。」進云：「承師一擊知歸後，直至如今笑未休。」師云：「莫鈍置釋迦老子。」乃舉：「世尊初生，便一手指天、一手指地，周行七步，目顧四方曰：『天上天下，惟吾獨尊。』後來雲門大師云：『我當時若見，一棒打殺與狗子喫，貴圖天下太平。』」師云：「這老子纔方下生，即便稱王稱霸，苟非具弄大旗鼓手段，那能不拜立下風？雲門大師雖則棒頭眼正、肘後符靈，定亂之謀則不無，其奈待以干戈，詎足以言經常之略？慶雲今日更不動一鎗一旗，只恁麼因齋慶讚，不惟現前家歌樂業、戶慶安居，亦且令西天九十六種高枕無憂、八萬四千舉盃相慶。且道：畢竟具何三昧乃得臻此？」良久，云：「黃河三千年一度清。」

> On the Buddha's Birthday, Dharma Protector Zhang of the Dusi Office invited the Master to ascend the seat. He asked, "I won't ask about the story of Kṣitigarbha, but what about the birth of Śākyamuni?" The Master said, "It happens to be the eighth day of the fourth month today." The questioner continued, "A heart of pure sincerity is now revealed—how many in this world truly understand it?" The Master replied, "If you understand, try to convey a message." The questioner said, "After receiving your strike, I knew where to return, and I have not stopped laughing since." The Master said, "Do not belittle Śākyamuni." Then he cited: "When the World-Honored One was born, he pointed one hand to the sky and the other to the earth, took seven steps in all directions, looked around, and said, 'In heaven and on earth, I alone am honored.' Later, Master Yunmen said, 'If I had been there at the time, I would have struck him dead with a single blow and fed him to the dogs, just to bring peace to the world.'" The Master said, "This old man, as soon as he was born, claimed supremacy. If not for possessing the skill to wield great banners and drums, how could one avoid bowing in defeat? Although Master Yunmen's insight was sharp and his methods effective, his strategy for quelling disorder was not lacking—yet to resort to force is hardly the way of enduring principle. Today, Qingyun does not raise a single spear or banner, but simply celebrates with offerings. Not only do the families before us sing in joy and live in peace, but also the ninety-six kinds of beings in the Western Heaven rest easy, and the eighty-four thousand raise their cups in celebration. Tell me, what samādhi must one possess to achieve this?" After a long pause, he said, "The Yellow River clears once every three thousand years."

陞座。問：「截斷葛藤，請師速道。」師云：「慶雲有口，只堪掛壁。」進云：「大眾！看這老漢掩耳偷鈴。」師便打，乃云：「咄哉老臊胡，無端納敗缺，冷壁坐九年，一味沒言說，賺他獃神光，特地求祕訣。雖然得心安，臂膊去一橛，累及兒孫殃更深，試看而今作麼雪？」驀喝一喝，云：「拔出虛空腦後楔。」

陞座。問：「承教有言：『唯此一事實，餘二即非真。』如何是此一事？」師云：「總鎮府裏放衙早。」進云：「雖然荅得深深意，怎奈投機句未親？」師云：「罕遇知音。」進云：「大小慶雲莫換學人舌頭好。」師便打，乃云：「日來暑氣炎蒸，人人脊背上汗流似雨。明得上載底，慶雲烹釅茶供養你；明得下載底，慶雲炊香飯供養你。雖然，供養則不無，畢竟上載與下載如何區別？諸人要識上載麼？赤肉團上淨裸裸、赤灑灑、清寥寥、白的的。」驀拈拄杖卓一下，云：「普請向這裏入。要識下載麼？聞聲悟道、見色明心，觀世音菩薩將錢買餬餅，放下手來卻是饅頭。」拈拄杖卓一下，云：「普請向這裏出。」復拈拄杖顧左右，云：「向這裏入底，平地上死人無數；向這裏出底，過得荊棘林是好手。是則是，忽有箇漢出來道：『者裏是甚麼所在？說上、說下，說出、說入。』慶雲被他一拶，直得眼是銅鈴、口似匾擔。現前諸人還有相救者麼？」眾無對。良久，云：「見義不為，是無勇也。」遂拽拄杖，下座。

結制日，知浴領蔣敬華居士請陞座。均慈座元白椎云：「法筵龍象眾，當觀第一義。」祖維那出問云：「法筵龍象眾，當觀第一義，請問如何是第一義？」師云：「但見好風來席上。」進云：「學人專為流通去也。」師云：「更無閒語落人間。」進云：「若然，則一堂風冷淡，千古意分明。」師云：「且喜闍黎領話。」問：「釋迦未出世，祖師不西來，將甚麼喚作正法眼？」師云：「你是華山新戒僧。」進云：「西來大意又且若何？」師云：「黑漆缽盂好生奉持。」乃拈拄杖卓一下，云：「木上座今日把定乾坤去也，任你是三首六臂的，敢來這裏衝關奪角，逞些子神通麼？可笑黃檗老漢把蒿枝拂了臨濟三頓，致使乘虛接響之流一味毒棒熱喝攪亂神洲，苟非嚴其關防、肅其號令，則棘門壩上有如兒戲，何以廓清祖域、奠安禪鼎哉？近日江南新長老出世，只愛逞詞鋒、矜雄辯以當為人，那知說妙談玄毒如鳩鳥，拈椎豎拂險過鐵圍？雖然，若是箇解轉他三世老胡向自己背後立底，直下如登壇宿將，一指顧間便威加萬里，豈不顯大丈夫兒手段超群？設或機思遲迴，且聽撕結眉毛，待九十日內臨時豹變。」結椎，下座。

> On the day of the summer retreat, the bath attendant, layman Jiang Jinghua, requested the Master to ascend the Dharma seat. The head seat, Junci, struck the wooden block and said, "The assembly of dragons and elephants in the Dharma hall, observe the first principle." The head monk, Zuwei, stepped forward and asked, "The assembly of dragons and elephants in the Dharma hall, observe the first principle. May I ask, what is the first principle?" The Master said, "Only see the gentle breeze arriving on the mat." The monk pressed, "This student is dedicated to spreading the Dharma." The Master replied, "No idle words fall into the human realm." The monk said, "If so, then the hall is filled with a cool breeze, and the meaning of a thousand ages is clear." The Master said, "I am glad you understand." Another asked, "Before Shakyamuni appeared in the world, and before the Patriarch came from the West, what was called the true Dharma eye?" The Master said, "You are a newly ordained monk from Huashan." The monk pressed, "Then what about the great meaning from the West?" The Master said, "Hold this black lacquer bowl with care." Then, raising his staff and striking it once, he said, "Today, this wooden staff will stabilize heaven and earth. Even if you have three heads and six arms, dare you come here to challenge and show off your supernatural powers? It is laughable how the old man Huangbo used a reed to strike Linji three times, causing those who echo empty words to stir up chaos in the land with poisonous blows and heated shouts. If we do not strictly guard the gates and enforce the rules, then the gates of thorns and earthen walls would be mere child's play. How could we purify the ancestral realm and secure the Zen tradition? "Recently, new elders in the south love to flaunt their eloquence and pride themselves on debate, thinking it is teaching others. Little do they know that speaking of mysteries and subtleties is as poisonous as a venomous bird, and raising the staff or whisk is more dangerous than an iron wall. Nevertheless, if there is one who can turn the three lifetimes of the old barbarian to stand behind oneself, then like a seasoned general ascending the platform, with a single gesture, authority extends for ten thousand miles. Wouldn't that demonstrate the extraordinary skill of a true hero? But if one's mind is hesitant, listen carefully and wait—within ninety days, a sudden transformation will come." The wooden block was struck, and the Master descended from the seat.

說沙彌戒，日月輪上座請陞座。問：「當陽顯示，秪貴知音；箇裏投機，難瞞作者。如何是作者相逢的事？」師云：「陣雲橫海上，拔劍攪龍門。」進云：「忽有箇橫拋栗棘、豎撒金圈的到來，又作麼生？」師云：「看你做出。」僧云：「看箭。」師便打，僧作禮，云：「不入驚人浪，難尋稱意魚。」師云：「陣後興兵。」問：「萬人叢裏高標，搆得搆不得且置一邊，秪如戒光即今是何色相？」師云：「杲日麗中天。」進云：「龍蛇易辨，衲子難瞞。」師云：「且瞞上座一箇。」僧一喝，師便打，乃云：「金剛戒體，匪繇持犯，豈屬開遮？說箇淨裸裸絕承當、赤灑灑無回互，早是觸他名字、犯他忌諱了也。若更形文彩、加指注，寧非染污而何？然則便與麼去，猶是把纜放船、抱橋柱洗澡底本事，那知通人分上紅塵鬧市亦是安禪、酒肆茶房無非坐臘？豈是伊清濁可羨、凡聖能詮？雖然，忽遇其中人來，畢竟如何通信？」遂以拂子召眾，云：「我有一機，瞬目視伊；若還不會，別喚沙彌。」

> On the occasion of the Shami Precepts, the senior monk Riyuelun invited the Master to ascend the seat. A monk asked: “When the sun shines brightly, it is only for those who understand; within this moment of opportunity, it is hard to deceive the true practitioner. What is the matter when true practitioners meet?” The Master said: “Battle clouds spread across the sea; drawing the sword to stir the Dragon Gate.” The monk pressed: “What if someone comes who throws thorns horizontally and scatters golden rings vertically?” The Master said: “I’ll watch you act.” The monk said: “Watch the arrow!” The Master immediately struck him. The monk bowed and said: “Without entering the startling waves, one cannot find the desired fish.” The Master said: “Raising troops after the battle.” Another question: “Standing out among ten thousand people—whether one can grasp it or not, let’s set that aside. But what is the form and appearance of the light of the precepts right now?” The Master said: “The bright sun shines in the midst of the sky.” The monk pressed: “Dragons and snakes are easy to distinguish, but monks are hard to deceive.” The Master said: “I’ll deceive you, the senior monk, for one.” The monk gave a shout. The Master immediately struck him. Then the Master said: “The diamond-like precept body does not arise from holding or violating, nor does it belong to opening or closing. To speak of it as utterly pure and naked, beyond undertaking, or as completely free and unobstructed, is already to touch its name and offend its taboo. If one further adorns it with patterns and adds explanations, how could it not be defiled? Yet even to leave it at that is still like holding the rope while releasing the boat, or bathing while clinging to the bridge pillar—such limited skill. How could such a one know that for those of penetrating understanding, even the bustling market is a place for meditation, and wine shops and tea houses are no different from seated practice? How could purity or impurity be admired, or the ordinary and sacred be explained? Still, if someone truly in the midst of it comes, after all, how should one communicate?” Then, raising his whisk, he addressed the assembly: “I have one mechanism—a glance reveals it to you. If you still don’t understand, call another novice.”

臘八日，圓菩薩戒，都司張護法請陞座。問：「古德云：『窮諸玄辯，若一毫置于太虛；竭世樞機，似一滴投于巨壑。』秪如的的相傳一句如何通信？」師云：「以是名字，汝當奉持。」進云：「大眾分明記取。」師云：「且道記取箇甚麼？」進云：「利劍拂開天地靜，霜刀纔動斗牛寒。」師云：「大眾記取者僧名字。」乃云：「正覺山前迦文悟旨，眼中添了一重花；寶花座上舍那譚經，腦後著了三斤鐵。若是大丈夫漢，自然手段出情，爭肯遭人塗污？直下打開自己寶藏，運出自己家珍，用之則與八大龍王鬥富，不用都盧不值半文錢，更說甚麼諸佛本源，千華炫彩，行菩薩道之根本，萬德圓成？不見道：生在帝王家，那復有尊貴？自應著珍御，顧見何驚異？便與麼去，龍盂展處，眼目人天；虎錫標時，號令佛祖。且道畢竟是禪？是戒？」驀喝一喝，云：「一箭雙鵰隨手落，謾言李廣不封侯。」

> On the eighth day of the twelfth lunar month, the Bodhisattva Precepts were completed. The Protector Zhang of the Capital Office requested the Master to ascend the seat. Someone asked: "An ancient master said: 'Exhausting all profound arguments is like placing a single hair in the vast void; using up the world's pivotal mechanisms is like a single drop falling into a great ravine.' But what about the direct, transmitted phrase—how does one communicate it?" The Master said: "With this name, you should uphold it." The questioner pressed: "The assembly clearly remembers it." The Master said: "And what exactly do they remember?" The questioner replied: "A sharp sword sweeps open—heaven and earth grow still; a frosty blade moves—the stars turn cold." The Master said: "The assembly, remember this monk's name." Then he said: "Before the Mountain of True Awakening, Shakyamuni realized the essence—yet another layer of flowers appeared before his eyes. On the throne of precious blossoms, Vairocana expounded the sutras—three pounds of iron were placed behind his head. If you are a true person of great capacity, naturally your methods transcend emotion—how could you allow yourself to be tainted by others? Directly open your own treasure store, bring forth your own family jewels. When used, they rival the wealth of the eight great dragon kings; when unused, they aren't worth half a penny. What more need be said of the source of all buddhas, where a thousand flowers dazzle with color? What of the foundation of practicing the bodhisattva path, where all virtues are perfectly fulfilled? Haven't you heard: Born in an emperor's house—what further nobility is there? Naturally adorned with precious robes—what surprise is there to see? Just go like this. When the dragon bowl is displayed, the eyes of humans and gods are opened; when the tiger staff is raised, the command is given to buddhas and patriarchs. Tell me, after all—is this Chan? Or is it precepts?" Suddenly he shouted once and said: "With one arrow, two eagles fall—don't say Li Guang never became a marquis."

示眾。「乾坤之內，宇宙之間，中有一寶，祕在形山。三世諸佛不敢把眼覷著，歷代祖師不敢把手動著。慶雲今日要犯忌發祕，特地舉似諸人。」驀豎竹篦云：「看看。若向這裏見得，直下勦絕根塵，自然不落意地。一切處臨機便轉，觸事便用，活卓卓地，轉轆轆地，如明珠在盤，不撥自轉。若起心動念，即為陰魔所攝，喪汝家寶了也。不見溈山云：『寂子速道，莫入陰界。』又不見巖頭云：『卻物為上，逐物為下。瞥起微情，早落地上。』諸人要知卻物為用的著子麼？直須如獅子兒牙󳷐髿地咬人，火急始得。正恁麼時，甚麼物近傍得伊？而今兄弟們不解卻、不解咬，動輒被他閑機境轉換，自家神通光明不得現前。你道喚甚麼作閑機境？禪道佛法是，心性玄妙是。若體得佛向上事，如許多藥忌不待遣而自盡。且道如何是佛向上事？不見洞山荅僧云：『非佛。』韶陽老子又添箇註腳云：『名不得，狀不得，所以言非。』秪如天地未生，未有生佛名字已前一著子，還名邈得麼？還相狀得麼？既名邈相狀不得，正南泉所云：『喚作如如，早時變了也。今時人須向異類中行始得。』看他古人如此告報，真所謂棒打石人頭，嚗嚗論實事。兄弟時中保養果得，如三家村裏水牯牛相似，不待著意修為，自然一切處得大安樂。其或不爾，眼中猶有屑在，直須出卻始得。」

晚參。問：「觸不得，背不得，畢竟喚作箇甚麼？」師云：「昨夜南山虎咬大蟲。」進云：「和尚也須照顧。」師打，云：「者畜生得與麼惡賴。」僧無語，師打，云：「好箇斑斑，牙爪未備。」問：「黃檗棒頭落在甚麼處？」師云：「倚天長劍逼人寒。」進云：「者是古人的。」師云：「你道落在甚麼處？」僧云：「落在臨濟處。」師劈背打，云：「因甚麼忘失自己？」問：「冬至一陽生，因甚麼天氣愈寒？」師云：「得恁麼不識時節？」乃云：「禪家流出場決策，猶如猛將交鋒，任他電光影裏解宣符的，一點不來，猶未出陰界在。不見道：冬至一陽生，君子道長，小人道消，雲門扇子𨁝跳上三十三天，穿卻帝釋鼻孔，卻來慶雲寺裏納款。你諸人還為他證據也無？」眾罔措，師云：「見之不取，思之千里。」遂旋風打散。

> Evening assembly. A monk asked, "What is it that cannot be touched, cannot be turned away from—what, after all, is it called?" The master said, "Last night, a tiger in the southern mountains bit a great beast." The monk pressed, "Venerable, you must still take care." The master struck him and said, "This creature, how can it be so wicked?" The monk was silent. The master struck again and said, "What a fine striped one, teeth and claws not yet fully grown." Another asked, "Where does Huangbo's staff fall?" The master said, "A sword reaching the sky chills all who approach." The monk said, "That is the ancients'." The master said, "You tell me, where does it fall?" The monk said, "It falls at Linji." The master struck him across the back and said, "Why do you forget yourself?" Another asked, "At the winter solstice, yang begins to grow—why does the weather grow colder?" The master said, "How can you be so unaware of the season?" Then he addressed the assembly: "The Chan master's decisive move in the arena is like a fierce general in battle. Even if one can interpret signs in flashes of lightning, if not a single speck arrives, one still hasn't left the realm of shadows. Haven't you heard? At the winter solstice, yang begins to grow; the way of the noble expands, the way of the petty fades. Yunmen's fan leaps up to the thirty-third heaven, pierces Indra's nostrils, then comes to Qingyun Temple to surrender. Do any of you bear witness for him?" The assembly was at a loss. The master said, "If you don't grasp it when you see it, thinking of it will take you a thousand miles away." Then, like a whirlwind, he struck and dispersed them.

## 雨山和尚語錄卷第二終

> Recorded Sayings of Master Yushan, Volume 2