康熙六年，受澂江府路南州陳刺史、吳別駕及僧俗等請，住彌勒兜率禪院。開堂。上堂。指法座，云：「只者華王寶座是我祖佛躋攀的所在，盡十方界若仰、若覆、若倒、若立、若蓮華、若半月等總在者裏，且道新兜率畢竟如何？」遂高聲喝云：「散盡白雲山岳淨，堂堂不借須彌鐙。」便陞。拈香祝聖畢，次拈香云：「此瓣香奉為闔國藩鎮公孤並諸勳貴，伏願位安磐石、祿齊海山，永為濟世之雄藩、常作清時之柱礎。此瓣香奉為本州刺史陳公、別駕吳公、在筵紳士、三宗四眾等，伏願道心堅固、種智昌隆，祿位高增、壽基永固。此瓣香佛眼覷不見、聖智豈能知？撞著箇辣手的，卻被他一椎粉碎，不免供養我現住雲南府嵩山寺野竹慧禪師大和尚。」斂衣敷座云：「愚拙之夫，只堪高隱巖石，與漁樵為伍，無奈天人聿來推出。既是業緣無避處，何妨拍板出人前？如今莫有拍拍相隨者麼？」僧問：「靈山意旨即不問，航海西來事若何？」師云：「叮鼕打叮鼕。」進云：「如何是兜率人？」師云：「垢面髼頭一箇僧。」進云：「恁麼則戴角披毛去也。」師便打。問：「如何是佛？」師云：「泥豬。」進云：「恁麼則不可思議去也。」師云：「日月星辰，山川草木。」問：「世尊拈華，迦葉微笑，是何意旨？」師云：「你也不妨伶俐。」問：「不行心處路，還有戒也無？」師云：「有。」「如何是戒？」師云：「鐘聲披起鬱多羅。」乃云：「若論者一路子，可以融萬象於目前，大樹大皮裹也好；可以會千差於物表，小樹小皮纏也好。總之，不離一句才宣，十方普應。提無文印，闡向上宗；堪報不報之恩，陰助無為之化。所以，我本空陳公與室人施僧伽衣，助揚新長老舉揚此道。且如此道作麼生舉？」豎拂子，云：「是甚麼？」復舉：「三聖道：『我逢人則出，出則不為人。』興化道：『我逢人則不出，出則便為人。』」師云：「二老宿，一人劍刃上橫身，一人鍼鋒頭側足，扶宗樹教、截鐵斬釘則不無，若是的的為人處未在。何也？堅上座如今事不獲已，你道為人的是？不為人的是？千峰勢到岳邊，萬派聲歸海上，放下三略六韜，管甚築壇拜將？」
In the sixth year of the Kangxi reign, at the invitation of Prefect Chen of Lunan Prefecture in Chengjiang, Vice-Prefect Wu, and the monastic and lay communities, he took up residence at the Maitreya Tuṣita Chan Monastery. He opened the hall and ascended the seat. Pointing to the Dharma seat, he said: "This jeweled throne of the Flower King is the very place where our ancestral Buddhas have climbed. Throughout the ten directions—whether facing up or facing down, overturned or upright, like a lotus or like a half-moon—all is right here. So tell me, how does the new abbot of Tuṣita ultimately conduct himself?" Then he shouted loudly: "White clouds scatter, mountains and peaks are pure; majestic, needing no lamp of Mount Sumeru." Thereupon he ascended.
Having offered incense and prayed for the sage emperor, he next offered incense and said: "This stick of incense I offer on behalf of all the garrison commanders, dukes, and nobles throughout the realm. I humbly pray that their positions be firm as bedrock, their blessings equal to the seas and mountains, that they remain forever mighty bulwarks sustaining the world, and ever serve as foundation stones of peaceful times. This stick of incense I offer on behalf of Prefect Chen of this prefecture, Vice-Prefect Wu, the gentry seated here, and the fourfold assembly of the three schools. I humbly pray that their bodhi-mind be firm, their wisdom of the seed flourish, their rank and blessings increase, and their foundation of longevity be everlasting. This stick of incense—the Buddha-eye cannot see it, sage wisdom cannot know it. Meeting a sharp-handed one, it was smashed to bits by a single blow; I cannot but offer it to my present master, Chan Master Ye Zhu Hui, Great Monk of Songshan Monastery in Yunnan Prefecture."
Gathering his robes, he spread the seat and said: "A foolish, clumsy fellow is fit only to hide deep in the crags and rocks, keeping company with fishermen and woodcutters. But heaven and men have come and pushed me out. Since there is no avoiding the bonds of karmic conditions, what harm in clapping the clappers and stepping before people? Now, is there anyone who will clap and follow along?" A monk asked: "I do not ask about the meaning at Vulture Peak; what about the matter of crossing the sea and coming from the West?" The master said: "Ding-dong, strike ding-dong." The monk pressed: "What is the person of Tuṣita?" The master said: "A monk with a dirty face and tangled hair." The monk said: "In that case, he goes off wearing horns and covered in fur." The master struck him.
A monk asked: "What is the Buddha?" The master said: "A clay pig." The monk said: "In that case, it is inconceivable." The master said: "Sun, moon, and stars; mountains, rivers, grass, and trees."
A monk asked: "The World-Honored One held up a flower, and Mahākāśyapa smiled—what was the meaning?" The master said: "You are clever enough, to be sure."
A monk asked: "At the place where the mind does not travel—is there still Precepts?" The master said: "There is." "What are the Precepts?" The master said: "The bell sounds, and the robe is thrown over the shoulders."
Then he said: "If we speak of this one path, it can merge the ten thousand forms before your eyes—a big tree with big bark to wrap it, fine; it can gather the thousand differences beyond things—a small tree with small bark to bind it, also fine. In sum, no sooner is a single phrase proclaimed than the ten directions respond as one. Raising the seal of no written word, he expounds the supreme doctrine; he is fit to repay the kindness that cannot be repaid, and silently aids the transformation that does nothing. Therefore, Prefect Chen of Benkong and his wife have donated monastic robes to the saṃgha, aiding the new elder in proclaiming this Way. But how does one proclaim this Way?" He raised the whisk and said: "What is this?"
Then he continued: "Sansheng said: 'When I meet people, I come out; but when I come out, I do not come out for people.' Xinghua said: 'When I meet people, I do not come out; but when I come out, I come out for people.'" The master said: "These two old adepts—one throws his body across the blade's edge, one sets foot on the point of a needle. As for upholding the tradition, establishing the teachings, cutting through iron and driving nails—they are not lacking. But as for the place where they truly work for people, they have not yet arrived there. Why? Elder Jian, now, unable to help himself—tell me, is it the one who works for people, or the one who does not work for people? When a thousand peaks' momentum reaches the mountain's edge, when ten thousand streams' voices return to the sea, set down the Three Strategies and Six Tactics—what care for building an altar and appointing generals?"
嵩山專使送法衣至，上堂。拈起衣，云：「古人事不獲已，著敝垢衣。堅上座無端也混在者箇隊裏，更不如何若何。總是從前做就的，只得甘心領受。你若猶涉機關，未免初學怪笑。女等既坐立儼然、見聞不昧，莫有共相正盟底麼？雖是嵩山父子物，不妨也要大家知。」
The special envoy from Mount Song has arrived to deliver a Dharma robe. I ascend the hall.
Lifting up the robe, I say: "The ancients, having no other choice, wore tattered and soiled clothes. This elder Jian, without reason, has also become mixed into this crowd, unable to do anything else. Since this has all been prepared by those who came before, I must accept it with resignation. If you still engage in clever schemes, you will surely be mocked by beginners.
Since you are all sitting there respectfully, alert in your seeing and hearing, is there anyone among you who can witness this? Even though this belongs to the father and son of Mount Song, there is no harm in letting everyone here know about it."
上堂。僧問：「達磨為甚卻面壁？」師云：「為女不薦。」進云：「薦得時如何？」師云：「還我本道公驗來。」問：「黃梅衣缽，誰是得者？」師云：「豈不見能者得之？」問：「如何是臨濟下事？」師云：「朝打三千，莫打八百。」進云：「可謂嵩山師子吼也。」師云：「萬里不留片雲。」問：「如何是兜率大人相？」師以杖橫肩，云：「我見鐙明佛，本光瑞如此。」問：「如何是殺人刀？」師云：「教女立地恁麼。」進云：「如何是活人劍？」師云：「放女命，通女氣。」乃云：「活人劍，離相離名；殺人刀，絕塵絕跡。拈起，則乾坤陡變；放下，則大地增輝。到者裏，只須知有照用同時、人境俱奪，向上一竅、格外提持的始得。若論向上一竅、格外提持的，佛魔俱遣，凡聖兩忘，方有入路。今日兜率老漢不惜眉毛，旁通一線去也。」以杖擊禪床，云：「棒頭有眼明如日，要識真金火裏看。」
Entering the Dharma hall. A monk asked, "Why did Bodhidharma face the wall?" The Master said, "Because you do not realize it." The monk asked, "What if I do realize it?" The Master said, "Show me the proof of your original Path to Cessation."
A monk asked, "As for the robe and bowl of Huangmei, who received them?" The Master said, "Do you not see that the capable one attained them?"
A monk asked, "What are the affairs of the Linji lineage?" The Master said, "Beat them three thousand times in the morning; do not beat them eight hundred." The monk said, "This can be called the lion's roar of Mount Song." The Master said, "Ten thousand miles without a single drifting cloud."
A monk asked, "What is the appearance of a great being of the Tuṣita heaven?" The Master shouldered his staff and said, "When I saw the Buddha Dīpankara, his original light was just like this."
A monk asked, "What is the sword that kills?" The Master said, "Making you stand right there just as you are." The monk asked, "What is the sword that gives life?" The Master said, "Releasing your life, letting your breath flow."
The Master then said: "The sword that gives life leaves behind all marks and names. The sword that kills cuts off all dust and traces. When picked up, the universe suddenly transforms; when set down, the earth glows with new brilliance. To reach this level, you must understand the simultaneous functioning of illumination and application, the total stripping away of both person and environment, and the ability to uphold the ultimate essence that transcends all classifications. If we speak of this ultimate essence, the transcendent hold, then both Buddha and Mara are dismissed, and both the ordinary and the holy are forgotten; only then is there an entry point. Today, this old man of Tuṣita, uncaring for his own eyebrows, will open up a single thread for you all."
Striking the meditation seat with his staff, the Master said, "The tip of the staff has eyes as bright as the sun; if you wish to recognize true gold, you must see it in the fire."
普請，上堂。「霜風淅淅骨毛寒，三陣梆聲要出山；謾道為僧偷箇嬾，為僧那得日清閒？大眾！般柴運水即不無，腳跟下事作麼生？」顧侍僧，云：「把將草鞋來。」
I announce a public work call and ascend the hall. "The frost wind whistles, chilling skin and bone; the drum sounds three times, calling us to leave the monastery. Do not say that as monks we are merely stealing moments of laziness; how could a monk ever find a day of leisure? Everyone! Carrying firewood and fetching water—this is certainly happening; but as for the matter beneath your own feet, how do you deal with it?"
Looking at the attendant monk, he said, "Bring my straw sandals."
嵩山老和尚誕，用監院請上堂。「明歷歷，祖師心似鐵，黑如水，明露堂堂無覆藏。擊石火、閃電光，是甚奇特，使人難量。豈不聞未離兜率，已降皇宮？既然我嵩山老師岳降之辰，監院脩齋、長老陞堂，又如何指示？」以杖卓一卓，喝一喝，云：「西方老胡，厥名文康。」
On the birthday of the Old Master of Mount Song, the supervisor requested him to ascend the Dharma hall.
"Clear and distinct—the Ancestral Master's mind is like iron. Dark as water, yet brilliantly revealed in the hall, with nothing concealed. It is like the spark from striking flint or a flash of lightning; how extraordinary, beyond human measure. Have you not heard that even before leaving the Tushita Heaven, he had already descended into the palace? Since today is the birthday of our Old Master of Mount Song, the supervisor has prepared a feast and the elders have ascended the hall. How then shall I point it out?"
He struck his staff once, gave a shout, and said, "The old barbarian from the West—his name is Wen Kang."
上堂。僧問：「覿面相呈意如何？」師云：「兩眼對兩眼。」乃云：「正令當行，十方坐斷；覿面無私，當昜顯現。兩眼對兩眼，都盧無繫絆。」豎拂子，喚大眾云：「是什麼？」眾舉首，師云：「討什麼碗？」便下座。
師誕，湯瑞之、陳玉川請上堂。「杜宇聲聲催上林，報云此日已春深，行腳高人如薦取，不教辜負夜來心。逢盛世，樂昇平，五湖煙景有誰爭？所以道：穴鼻牛，山田耕了，直上高峰；長脛鶴，喬松不棲，橫飛天外。到得者裏，可稱無依道人。雖然，者事且置，今日是堅上座母難，諸檀在座，四眾儼臨，若何酬荅此意？」震威喝云：「將此深心奉塵剎，是則名為報重恩。」下座。
上堂。「好好好，鐙籠懷胎；是是是，露柱生兒。此語有兩負門，若人檢點得出，一生參學事畢。」
佛誕日，上堂。僧問：「第一義即不問，向上宗乘事若何？」師云：「裂破。」進云：「即今陞座又作麼生？」師便打。進云：「棒頭有眼，不得草草打人。」師復打，云：「眼在甚麼處？」問：「門庭施設即不問，門內一句事如何？」師云：「六室不通風。」僧佇思，師云：「晴乾不肯去，直待雨淋頭。」便打。乃云：「乍寒乍熱之日，若濃若澹之霞，瑞彩既然密布，依舊亂墜天華。雖然，緇也素也，總要應箇時節。大眾！且道是甚時節？年年四月八，叢林浴悉達，將謂是報恩，惡水活澆殺。眾中莫有知此恩者麼？」便下座。
普請，上堂。「莫道山僧日日忙，春催也要趁時光。幽堂洗缽方纔畢，普請田中去插秧。翻憶當年地藏老，種田博飯本家常。田中事，意何良？」卓杖一下，云：「拄杖卓頻鶴膝短，芒鞋蹋久蝦須長。」
上堂。「猛暑蒸人骨，逼得白汗出。縱有熏風來，難解些子酷。所以三界無安，猶如火宅；薪火熾然，無暫停晷。女諸人畢竟向甚麼處回避？若回避得，鑊湯裏橫身，寒冰中側足；縱橫三界，獨步大方，不是分外事。其或未然，有寒暑兮促君壽，有鬼神兮妒君福。」
上堂。僧問：「十五日以前事如何？」師云：「有佛處不得住。」進云：「十五日以後事如何？」師云：「無佛處急走過。」進云：「正當十五日如何？」師打，云：「白棒驀頭楔。」乃云：「十五日以前有佛處不得住，十五日以後無佛處急走過。正當十五日，龍得水時添意氣，虎逢山勢長威獰；雲在嶺頭閒不徹，水流澗下太忙生。」
上堂。「有句無句，四稜著地。如藤倚樹，翻來覆去。樹倒藤枯，是處逢渠。句歸何處？了無回互。三千里外賣布單，笑殺旁觀二十五。有閒家具，無本可據。」拈拄杖召眾云：「相隨來也，急著眼覷。」
陳學二居士六秩，請上堂。「雲騰致雨，露結為霜。田中稻熟，籬畔華黃。明明露真機，明明絕覆藏。放行則黠兒落節，把住則瓦礫增光。只饒到者裏，通身是眼見不及，通身是口詮不及。所以道：若謂壽山福海，盡是止啼黃葉，鶴算龜年，都緣敲空作響，又說甚的空芥城而不磨，消劫石而永固？」驀呈拄杖，云：「會麼？此公賴有不遷在，直與威音坐一龕。」
開爐，別駕吳裕生請上堂。「今年兜率聚群英，鐵額銅頭任縱橫。孰箇玲瓏孰箇拙？大家把手玉階行。有恁麼人麼？」僧問：「選佛場開即不問，鍛聖鍊凡事若何？」師云：「一不做，二不休。」俗士問：「世尊說法百萬人天，和尚說法百萬人天，意旨如何？」師云：「金色老人鴻業盛，如今狼藉在兒孫。」進云：「相救！相救！」師云：「終不究竟生人我。」進云：「如何得明見得此蔽？」師打云：「者裏甚麼所在，說與麼話？」乃云：「現成鑪韝，惡辣鉗鎚；不假添煤，佛祖焦爛。宗社既如此利害，又烏用說心說性、談玅談玄？大眾！惜取眉毛好。何也？從今打箇驢年結，直到頭來解即休。」
趙驐居士請上堂。「當昜有路，可通內外；直下無私，了無隔礙。坐斷報化頭，打開憨布袋，放出無毛鐵鷂兒，摶風九萬真自在。是甚麼有如是丰彩，得與麼慶快？豈不見廣額屠兒日殺千羊，放下屠刀云：『世尊！我是千佛中一數。』世尊云：『如是！如是！女是千佛中一數。』所以道：殺人不眨眼的，立便成佛；立便成佛的，殺人不眨眼。踐到者裏，方知自貴。」
東明老宿請上堂。「當昜開正眼，升沈何拘？渠儂得自由，出沒自在。有時目視雲霄也好，有時壁立萬仞也好，有時把斷要津也好。若識得者三箇好字，直教諸佛有口也須挂壁。祖師有機難施，德山棒也棒他不著，臨濟喝也喝他不得。淨贏贏，絕承當；赤灑灑，無回互。若非同道者，何能提綱挈宗？既是恁麼人，須明恁麼事。還委悉麼？」復舉：「傅大士：『須彌芥子父，芥子須彌爺，山水坦然平，敲冰來煮茶。』」師云：「曾聞大士彌勒化身，等閒露箇消息，不妨慶快。然而美則美矣，要且祇見錐頭利，未見鑿頭方。兜率向矢上加尖，成箇小頌：『芥子須彌主，須彌芥子奴，手握三尺劍，誰敢捋虎須？』」至日，上堂。「一昜來復，大地鋪霜，金生麗水，玉出昆岡。好箇俊俏機關，說甚麼長一線、一線長？」
湯遊府有功居士請上堂。僧問：「父母未生時如何？」師云：「棉包特石。」進云：「父母已生後又作麼生？」師云：「鐵裹泥團。」僧云：「謝和尚荅話。」師云：「即今事又作麼生？」僧無語，師云：「技死漢不打，更待何時？」便打。問：「如何是佛法大意？」師云：「門前大好山。」進云：「如來禪、祖師意，是同？是別？」師云：「築碎鼻孔，笑破人口。」乃云：「如來禪，三箇兩箇口喃喃；祖師意，信手拈來還不是。少林隻履，曹谿打碓……」卓杖一下，云：「一一皆從者裏流將去。所以，一語全規矩，一句貫古今。淨贏贏，脫情塵；赤灑灑，無蓋覆，萬機不能逃影，千聖齊立下風。雖然如是，猶是半提，未是全提時節。大眾！正恁麼時，如何是全提的句？」喝一喝，云：「不許夜行剛把火，直須當道與人看。」
通皎陳居士請上堂。僧問：「如何是先照後用？」師云：「王令既行。」「如何是先用後照？」師云：「諸侯避道。」「如何是照用同時？」師云：「安南報捷，塞北凱旋。」「如何是照用不同時？」師云：「白雲西飛，綠水東注。」副寺問：「如何是佛法大意？」師云：「量米較鹽。」乃云：「父母未生前，水泠泠、乾爆爆；癩馬繫枯樁，大蟲戴紙帽。若作佛法觀，到即不點；不作佛法觀，點即不到。畢竟如何？信是渠儂得自由，纔然磕著便𨁝跳。」
上堂。「釋迦慳，兜率富，兩手打開無盡庫。攃向諸人仔細看，不是尋常破麻布。靄慈雲，灑甘露，達者何須更回顧？」
元旦，古城眾弟子請上堂。舉：「僧問鏡清：『新年頭還有佛法也無？』清云：『有。』僧云：『如何是新年頭佛法？』清云：『元正啟祚，萬物咸新。』僧云：『謝和尚荅話。』清云：『鏡清今日失利。』又僧問明教：『新年頭還有佛法也無？』教云：『無。』僧云：『日日是好日，年年是好年，云何卻道無？』教云：『張公喫酒李公醉。』僧云：『老老大大，龍頭蛇尾。』教云：『明教今日失利。』」師云：「荅有也不失為宗師，荅無也不失為宗師。爭奈二俱失利，畢竟淆訛在甚麼處？莫有識緇素、辨端倪者麼？不然，兜率與蛇添足去也，者裏無人證盟。」
立春日，嵩山諸師請上堂。僧問：「第一義諦即不問，腳跟下事是如何？」師云：「頭上安頭。」進云：「學人得履踐去也。」師云：「履踐即不無，腳跟下事畢竟作麼生？」僧無語，師便打。問：「維摩設香積之羞，世尊納受；嵩山諸師辦兜率之供，作何利益？」師云：「祇為同風。」乃云：「邊日晴，黃鶯鳴，萬卉回春，地底發萌。傲雪寒梅方笑日，經霜古柏已搖溫，同氣相求，同聲相應。既是同條生、同條死，即今一句作麼生道？豁開戶牖相逆，大家共賞太平。」普請，上堂。「種田博飯，飽柴飽水，若也恁麼，猶較些子。若是龍天恭敬，不以為喜，別有好商量。休道祇如此的，自是你自辜，不干我事。人般柴？柴般人？即且止。畢竟事作麼生？」連摑口云：「咭嘹舌頭三千里。」
東山眾居士請上堂。僧問：「如何是奪人不奪境？」師云：「嫩綠在枝條。」「如何是奪境不奪人？」師云：「正坐中軍帳。」「如何是人境兩俱奪？」師云：「斷碑橫古路。」「如何是人境俱不奪？」師云：「奪得錦標歸。」僧纔出便喝，云：「是金剛寶劍？是踞地師子？」師打，云：「我無暇勘你，叫庫下奴子勘你。」乃云：「坐斷千差，融會萬有。主必行之令，展不犯之手。鞭起楊岐驢，放出子湖狗。鐵船水上浮，磨盤空裏走。趙州唯喫茶，曹山好顛酒；普化趯飯床，雲巖豎苕帚；臨濟七事隨身，雲門一字北斗。者些老古錐，各自揚家醜；爭似老兜率，喫飯打溼口，倦來寺門前，閒吟河隄柳。」
上堂。舉：「玄沙和尚到莆田縣，眾以百戲迎之。次日，玄沙遂問小塘長老：『昨日許多喧鬧向甚麼處去？』塘提起袈裟角示之，沙云：『料掉沒交涉。』真如拈云：『大溈即不然，或有問：「昨日許多喧鬧向甚麼處去？」遂鳴指一下。或有箇衲僧出云：「料掉沒交涉。」大溈肯伊。何故？大丈夫漢捋虎須也是本分，且道利害在甚麼處？』」師云：「小塘提起袈裟也好箇本頭，為甚猶道沒交涉？真如欲與小塘出氣，爭奈古佛過去久矣！一往看來，扶宗立教即不無，若是向上事，猶涉機關在。即今或有箇問兜率：『昨日許多喧鬧向甚麼處去？』只對他道：『八月十七。』他若道：『料掉沒交涉。』不但你，我也道：『料掉沒交涉。』」
三教寺院主普濟，請上堂。「兜率宮一塵不到，玅高頂迥絕無依，即心即佛也是，非心非佛也是，不是心、不是佛、不是物也是。所以，水潦被馬祖一蹋起來，呵呵大笑，云：『百千法門、無量玅義，只向一豪頭上識得根源去。』」驀拈拄杖，云：「還委悉麼？聽取一偈：道人全無活計，渴飲饑餐倦睡，祇有七尺烏藤，馮他陳年靠壁。」
宜良城趙、胡、楊、宋眾居士請上堂。僧問：「滅卻化城時如何？」師云：「猶少二百。」進云：「到了是何珍寶？」師云：「兜率不識。」問：「宗乘一唱，三藏絕詮；祖令當行，十方坐斷。罷卻干戈，如何通信？」師云：「女問我荅。」進云：「單刀直入時又作麼生？」師云：「返卻八步九步。」問：「學人打和尚得麼？」師云：「一任，一任。」僧擬議，師劈脊便打。問：「靈山指月，曹谿話月，意旨如何？」師云：「遞相鈍置。」乃云：「靈山指月可傷，曹谿話月未當；兜率一斧斫下，一任諸人度量。以佛祖為標準者，與佛祖為師；以人天為梯杭者，與人天作眼。如斯，則千聖出來無摸索處，萬靈來聚無棲泊處。既是上絕攀仰，下絕己躬，正當恁麼時如何？」良久，喝云：「周、吳、鄭、王。」
上堂。「仰面尋地，低頭覓天。遠之遠矣！笑殺旁觀。且道誰是旁觀？黑李四，胡張三。」
元宵，上堂。僧問：「杲日當空時如何？」師云：「百二尺潭深見底。」進云：「澄清絕點時又作麼生？」師便打。問：「如何是元宵佳景？」師云：「火樹結銀華。」問：「涅槃心，差別智，意旨如何？」師云：「南斗七，北斗八。」乃云：「兀兀不動須彌王，金剛賴重話短長；火樹銀華看不足，六街歌舞弄笙簧。歌有道，樂無疆，一回舉出一回光。」
上堂。「道遠乎哉？觸事而真。聖遠乎哉？體之則神。水中鹹味，色裏膠清。決定是有，不見其形。」拈拄杖，云：「穿過祖佛鼻孔。」卓拄杖，云：「點開諸聖眼睛。」以拄杖畫○此，云：「還會麼？智者見之謂之智，仁者見之謂之仁。」拋下拄杖，云：「依舊可憐生。」
上堂。「一不成，二不是。老聃不會玄，仲尼不識字。口似縣河，依然鈍置。放出無位真人，顯揚衲僧巴鼻。且如何是衲僧巴鼻？布鼓縣雷門，草蛙當鼓吹。」
謝莊主、監收、副寺，上堂。「百丈教諸人開石田，驅耕夫之牛；臨濟致普化踢飯床，奪饑人之食。楊岐逼慈明小參，猛虎口內橫身；趙州教嚴陽放下，餓鷹爪下取肉。兜率總不恁麼，且喜粥足飯足，內外相應、上下和睦，來英俊以輔名藍、聚賢良而正風俗，欲益無所益、欲為無所為，直得峭巍巍、孤迥迥，大家同唱南鄉子，共舞三臺勝諸方。」
金爾安秀才請上堂。僧問：「馬祖陞堂，百丈卷席，意旨如何？」師云：「奴見婢殷勤。」進云：「恁麼則有意氣時意氣，不風流處風流也。」師云：「你是念詩篇的行家。」問：「如何是北斗藏身句？」師云：「誰不骨毛寒？」進云：「古人道：『藏身處沒蹤跡，沒蹤跡處莫藏身。』意旨如何？」師云：「腳跟下三十，一下也較不得。」進云：「直得上無片瓦，下無卓錐去也。」師便打。問：「萬卉迎春，百華競秀即不問，如何是諸佛出身處？」師云：「風暖鳥聲碎，日高華影重。」乃云：「春風吹竹戶，春色醉華神；春山含野趣，春水漾白蘋。所以教中道：『是法住法位，世間相常住。』」以拄杖向空畫○此云：「是世間法邪？是常住相邪？若喚作世間法，入地獄如箭射；若喚作常住相，入地獄如箭射。且道喚作甚麼？」良久，云：「冷灶著把火的有幾人？」
上堂。「喫飯止饑，穿衣禦寒；口渴思飲，見醯齒酸。者裏如能薦得，端然不隔豪端？」乃拋下拄杖，云：「看。」
韓兆元文學請上堂。舉：「老子湛兮似或存，吾不知其誰之子？象帝之先。高峰妙拈云：『者老漢錯下註腳。湛兮似或存，吾不知其誰之子？毗邪城裏老維摩。』」師云：「高峰雖則步步蹋，實未免得人一瓻，還人一釜。簡點將來，好與三十棒。若是老子，且閣起著。」
解制，上堂。僧問：「和尚未出方丈，學人未到座前，還有為人句也無？」師云：「有。」進云：「若何是為人句？」師云：「鐘聲披七條，豈不是雲門語？」僧擬議，師便打。問：「金烏速，玉兔急，意旨如何？」師云：「噁。」乃云：「金烏速，玉兔急，才過正月十五，又是二月初一。睡不足，饑有餘，如今解下斷貫索頭，放出者群瞎驢。巴東、湖南、江浙、衡廬一往看來，寸步不移。」喝一喝，云：「切忌忘卻缽盂。」
浴佛日，眾請上堂。「一聲㘞地稱尊，九龍吐浴甘霖；叢林以為規則，年年惡水相傾。惡水傾，太無情，過頭一杓無疏親。」師以手作擎杓勢，云：「會麼？若作尋常見，依舊可憐生。」便下座。
上堂。「秋風浩浩，秋色沈沈；秋蟬在樹，秋雁來賓。露遮那本體，演圓通玅音；諸人不薦，真可憐生。不見道：道本無體，因體立名；道本無名，因名得號。者裏喚作即心即佛，得麼？喚作非心非佛，得麼？喚作不是心、不是佛、不是物，得麼？」驀呈拄杖，云：「覿面相呈，更無餘事。」珍重！
二僧祝髮，請上堂。「雪山冷坐六年，不覺寒灰發焰；少室端居九載，不覺枯木生華。若是蒙光達本的，到者裏自然推門落臼。雖然，只如者兩人鏟草，如何指示？二株丹桂香秋月，一點水墨兩成龍。」
元旦，上堂。拈拄杖召眾云：「會麼？歌有道，樂無憂，逢盛世，壯徽猷；一不立，六不收，印群機，截眾流。」呵呵大笑，下座。
超倫祝髮，上堂。拈刀子示眾云：「若是金剛寶劍，佛魔乞命；若是三尺鉛刀，截水無用。且道畢竟如何？藥山昔日鏟草，天然直下歸根。要知就中端的，且看與伊鏟卻。」
鑄佛成，上堂。「鎔金鑄像，在良冶施巧手；陶凡成聖，必展本分鉗鎚。掌握中可以開物成務，頂𩕳上可以鑒地暉天。倘能如此，方可權衡佛祖、揭示人天。赤肉團壁立萬仞，白玉齒常光現前。截斷理事、打破玄關，直得上無攀仰、下絕己躬，頭頭無礙、法法圓融。大眾！攝末就本一句合作麼生？從前汗馬無人識，祇要重論蓋代功。」復舉：「陸亙大夫問南泉云：『弟子家中有一片石，或時坐、或時臥，如今擬鐫作佛，得不？』泉云：『得。』陸云：『莫不得不？』泉云：『不得。』」師云：「雖則奔流度刃、拍板相隨，簡點將來猶未平貼在。今日路南諸公鑄佛，也不問得與不得；一火鑄成，可謂出他頭地。然得不得，一箇是正賊、一箇是草賊，試簡點看？」
師誕日，眾請上堂。僧問：「世尊降誕，天雨四華；地搖六震，九龍吐水，七步稱尊。今日和尚母難之期，有何祥瑞？」師云：「千山齊點首。」進云：「意旨如何？」師云：「海水不揚波。」進云：「恁麼則知恩有地，荅報無涯去也。」師云：「不可只瞞山僧。」乃云：「流光四十三，十載住滇南；一肩破衲老，兩袖春風寒。有時驅祖令，有時示癡頑；要知家庭事，門前倒剎竿。正恁麼時，不昧當機，如何舉唱？一塵如不動，赤火長優曇。」
超潔李婆子六秩，供法衣，請上堂。「挂上行衣，登曲彔木，號令人天，權衡祖佛，從上風規，萬世楷模。大眾！正令當行，十方坐斷，把住則三界無跡，放行則九界同歸。且止！今日是我超潔六秩供此法衣，請山僧舉揚箇事。」以杖擊香几，云：「會麼？一擊忘所知，更不假脩持。」華嚴會，請上堂。「九九八十一，原從者裏出；南詢五十三，煙水在海南。德雲不在玅高峰，善財空自福城東，驀拶相逢意如何？彈指門開笑呵呵。咄！」
病起，上堂。「山僧臥病二十日，何曾與人絕消息？特地撾鼓又陞堂，拄杖光生黑似桼。說甚日面月面，坐一走七？要知此症，問取摩詰。」
結制，上堂。「九旬禁足，三月安居。豁開戶牖，當軒者誰？三世諸佛由茲圓成，一切人天因此發現。到者裏，千聖萬聖出來移易一絲豪不得，釋迦、彌勒、德山、臨濟移易一絲豪不得。」驀豎杖，云：「三尺龍泉光照膽，四方八面起清風。」
寶洪寺省夢上座請上堂。僧問：「天龍恭敬，不以為喜。省夢供眾，作何利益？」師驀豎拄杖，乃云：「蘇州有，常州有，信手拈來濟貧苦。雲從龍，風從虎，閃電之機無不睹。普化趯飯床，南泉打破釜；雲門老古錐，臘月二十五。」
上堂。「兜率一喝，佛祖罔措，伶俐衲僧正好擔荷。」良久，云：「莫錯！莫錯！」復喝一喝。
上堂。「兜率一機，仍高仍低。橫穿碧落，豎透須彌。若也不會，玄沙道的。」
端午，上堂。「五五二十五重昜，九九八十一端午。露柱與鐙籠，笑吾顛倒舉。顛倒舉，貓兒也解捕老鼠，撞著桃符神，倒跨艾葉虎。」
上堂。師拈拂子云：「拈起則三乘膽顫，放下則十地魂驚，不拈不放時合作麼生？」良久，云：「曹谿波浪如相似，無限平人被陸沈。」
吳別駕為孩提雙喜，請上堂。「高提祖印，截群機於未兆之先；橫按吹毛，展家風於不虞之日。所以佛祖恆將此事，祇令一切人，洞明正知正見。顯其機、發其用、歸其根、獲其本，然後恁麼也得、不恁麼也得、恁麼不恁麼總得。到者裏不懺罪而罪消、不集福而福集，改禾莖為粟柄、易夭壽作彭年，不是分外事。還會麼？奕葉流芳垂萬古，雙喜清明繼祖傳。」復舉：「相國裴公一日入太安寺，見壁上畫，問寺主：『是甚麼畫？』寺主云：『高僧真儀。』公云：『真儀可觀，高僧何在？』寺主無對。公云：『此間有禪者不？』寺主云：『近有一僧投寺執役，頗似禪者。』公遂請相見，云：『休適有一問，諸禪德吝辭，今請上人代一語。』檗云：『請相公問。』公舉前話，檗朗聲云：『裴休！』公應諾。檗云：『在甚麼處？』公當下知旨。」師曰：「裴公似驥窺鞭，追風而去；黃檗如蟲禦木，偶爾成文。正眼看來，各責二十拄杖。且道是甚麼意？你也須疑三十年。」
上堂。「日日陰霾起，翛然鼓黑風。雲光常不斷，沽酒醉村翁。」
解制，通皎陳居士請上堂。「今朝七月十五日，一百禪期今已畢；收卻絲綸罷釣竿，摩訶般若波羅蜜。」
上堂。「鐵赤河，巴盤江，祖意不昧；遮日山，劄龍峰，佛旨儼然。於斯薦得，猶較些子。不見道：明明百草頭，明明祖師意。」驀拈拄杖云：「拄杖橫肩不顧人，直入千峰萬峰去。」
元旦，上堂。「元正啟祚，化母露綿綿不盡之工；晷運推移，昜和轉密密無窮之用。萬彙回春，群葩吐秀。雝熙來泰，景物如新。皇圖鞏固山河壯，帝道遐昌日月明。」師誕，用監院率眾請上堂。「道人履踐絕行藏，那有閒情論壽量？四眾殷勤請說法。」驀以杖卓一下，云：「莫教錯認露鋒鋩。」
四月八日，眾居士請上堂。「久默斯要，鏤冰無琢玉之談；不務速說，結草乖道人之意。若論此事，迥無依倚、杳絕端倪，即使九龍吐水、七步稱奇，總成敗闕。若是具超方眼，明格外宗，的向文采未彰已前勘破，始稱好手。所以雲門道：『我當時若見，一棒打殺與狗子喫卻，貴圖天下太平。』女等諸人要見雲門麼？」以杖橫肩，云：「龍袖拂開全體現，象王行處絕狐蹤。」
上堂。「鷲嶺風規，少林模範，堂堂祖佛往來，歷歷主賓互換。其用也，納須彌於芥中；其照也，擲大千於方外。所以有時鬧市橫身，和光混俗；有時把斷要津，不通凡聖。何也？要識他家全意氣，了無一法可相關。」
元旦，陞座。「掌中安六合，袖裏著金鎚；其餘三玄要，是甚殺活機？大眾！融大千於一塵，會古今於一念的，作麼生委付？獨有新年頭，不是冤家不聚頭。」
浴佛，眾居士請上堂。僧問：「未離兜率時意旨？」師云：「家國晏然。」進云：「降皇宮後又作麼生？」師云：「大地擾攘。」問：「未登法座時如何？」師云：「天高群象正。」進云：「登座後又作麼生？」師云：「海闊百川朝。」問：「如何是第一玄？」師云：「八棒對十三。」「如何是第二玄？」師云：「薦得也徒然。」「如何是第三玄？」師云：「舉在瞎驢前。」「如何是第一要？」師云：「道著猶不玅。」「如何是第二要？」師云：「有口不解道。」「如何是第三要？」師云：「本來絕朕兆。」乃云：「過去諸如來，斯門已成就；現在諸菩薩，今各入圓明；未來脩學人，當依如是法。」召眾，云：「三世諸佛總被山僧按過了也，即今雲門大士來也，急著眼覷。」便下座。
至日，上堂。「群陰剝盡，一昜來復。葭管飛灰，昜回暖谷。瓊宮添一線之工，寶閣書五雲之色。君子道長，小人道伏。四海咸寧，萬邦拱服。林下道人作麼生報荅？」起身合掌云：「祝帝道以遐昌，願皇圖而鞏固。」