示眾，師云：「截徑一路，見在目前；正道玄微，意超言外。物物就手，事理藏鋒。諸人還知落處麼？不見當時汾陽老人採菊，謂眾曰：『金花布地，玉蕊承天，杲日當空，乾坤朗耀，雲騰致雨，露結為霜，不傷物義，道將一句來。還有道得底麼？若道不得，眼中有屑，直須出卻始得。』」師云：「其時不肖遠孫若在，但云：『覓火和煙得，擔泉帶月歸。』他道：『風穴云：「若立一塵，國家興盛，野老嚬蹙；不立一塵，國家喪亡，野老安貼。」於此明去，闍黎無分，全是老僧。』」師云：「縱奪由你。『不得壓良為賤，爭奈賓中有主。於此不明，老僧即是闍黎。』」師云：「殺活聽憑。『且不得自起自倒，爭奈主中有賓。闍黎與老僧，亦能悟卻天下人，亦能瞎卻天下人。』」師云：「全放由你。『也不得作憨，爭奈賓中賓在。要知闍黎與老僧麼？』拊其兩膝曰：『這裏是闍黎，這裏是老僧。』」師云：「全收由你。『切不得教壞人家男女，爭奈主中主在。且問諸上座：老僧與闍黎，是同是別？若道是同去，上座自上座，老僧自老僧；若道是別去，又道老僧即是闍黎。』」師云：「分亦憑你，不分亦憑你。」驀拈拄杖云：「只是不得忘卻這箇。諸人又作麼生會？若能於此明得去，一句中有三玄三要，賓主歷然，平生事辦，參尋事畢。」師云：「諸人還識得這一句麼？」卓拄杖，喝一喝，云：「諸人還見徹三玄麼？」以拄杖點空心，喝云：「諸人還要會三要麼？」以拄杖於空畫○○○，喝云：「所以永嘉大師道：『粉骨碎身未足酬，一句了然超百億。』老僧舉到這裏，一件要緊事不得與諸人再打葛藤。」左右顧視云：「看看！汾陽老人來也。」不待作禮，速歸方丈。

The Master addressed the assembly, saying: "The direct path is right before your eyes; the profound truth of the Way transcends words and concepts. Everything is at hand, yet meaning and principle are hidden within the sharp edge. Do you all understand where this points? Remember how the old man of Fenyang once gathered chrysanthemums and said to the assembly: 'Golden flowers spread over the earth, jade stamens receive the sky; the bright sun hangs in the void, heaven and earth shine brilliantly; clouds rise and bring rain, dew condenses into frost—without harming the essence of things, speak a single phrase. Is there anyone who can say it? If you cannot, there is a speck in your eye, and you must remove it to see clearly.'"

The Master continued: "If I, his unworthy distant descendant, had been there at that time, I would have said: 'Seek fire, and you get it with smoke; carry the spring, and you bring it home with the moonlight.' He also said: 'Fengxue stated: "If a single speck of dust is established, the nation prospers, but the old rustic frowns; if not a single speck of dust is established, the nation declines, yet the old rustic is at ease." If you understand this, you have no share in it—it is entirely the old monk.'"

The Master said: "Whether to give or take away is up to you. 'Do not demean the noble by calling them base,' but you cannot escape the fact that the host resides within the guest. If you fail to see this clearly, the old monk is you."

The Master said: "Whether to kill or enliven is yours to decide. 'But do not cause yourself to rise or fall,' yet you cannot escape that the host resides within the host. You and I, the old monk, can both awaken all people under heaven, and we can also blind them."

The Master said: "To release fully is up to you. 'But do not act foolishly,' yet you cannot escape that the guest resides within the guest. Do you wish to understand you and the old monk?' He patted both his knees and said: 'Here is you, and here is the old monk.'"

The Master said: "To withdraw fully is up to you. 'But do not ruin the children of others,' yet you cannot escape that the host resides within the host. I ask you all: Are the old monk and you the same or different? If you say they are the same, then you are as you are, and the old monk is as he is. If you say they are different, then it is said that the old monk is you."

The Master said: "Whether to distinguish is up to you, and not to distinguish is also up to you." Suddenly he picked up his staff and said: "Only do not forget this one thing. How do you all understand it? If you can realize it here, there are three mysteries and three essentials within a single phrase—the host and guest are clearly distinguished, the work of a lifetime is accomplished, and the search for truth is completed."

The Master said: "Do you all recognize this one phrase?" He stamped his staff and gave a shout, then said: "Do you all see through the three mysteries?" He pointed the staff toward the empty sky and shouted again, saying: "Do you all wish to understand the three essentials?" He drew three circles in the air with his staff and shouted, adding: "Thus the Great Master Yongjia said: 'Even if you crush your bones and grind your body to dust, it is not enough to repay—a single phrase understood surpasses a hundred million eons.' I have spoken up to this point, but there is one urgent matter that I cannot discuss further with you, prolonging this entanglement." He looked left and right and said: "Look! The old man of Fenyang has arrived." Without waiting for their formal bows, he quickly returned to his quarters.

除夜小參，僧問：「昨日萬山松，今朝千嶺雪，一色本同真，俄爾成差別。如何不是差別法？」師云：「當爐不避火。」僧云：「古人烹露地牛與眾分歲。今日磬山以何分歲？」師云：「舉意便知。」有僧禮拜云：「恁麼則謝恩無盡。」師便喝，僧拂袖歸眾。又僧問：「燈燈續燄，祖祖聯芳。濟上一宗至今猶在，未審阿誰分中事？」師高聲云：「道甚麼？」僧便喝，師便打，僧又喝，師亦喝，僧禮拜歸眾。師乃云：「老漢居山三十年，未曾輕舉到人間。只因諸子尋蹤跡，不肯糢糊放過關。大眾！今夜大盡，佛法無剩，祖印全提，要行正令。若向壁立萬仞處，腦後一槌；百尺竿頭時，腳跟下鏟。適纔二上座，不顧危亡得失抑揚酬唱。諸人還知麼？若也未知，不可影影逴逴、依依稀稀多知多見，埋沒自己一段大事。老僧說到這裏，忽記得雲門大師道：『盡乾坤大地無有纖毫過患。只為轉物不見一法，猶是半提。若到這裏，更須知有全提時節。』且道那箇是全提時節？不見臨濟大師道：『大凡演唱宗乘，一句中須具三玄門，一玄門須具三要，有權有實、有照有用。』今時有等杜撰長老，以玄為權，以要為實，定言前為照、後為用。咄！你還曾夢見我臨濟大師汗臭氣麼？他明明向你道，有時先照後用，有時先用後照，有時照用同時，有時照用不同時。先照後用有人在；先用後照有法在；照用同時驅耕夫之牛、奪饑人之食，敲骨打髓，痛下針錐；照用不同時，有問有答，立主立賓，合水和泥，應機接物。若是過量人，向未舉時撩起便行，猶較些子。所以汾陽老人云：『三玄三要事難分，得意忘言道易親，一句明明該萬象，重陽九日菊花新。』此頌正治這般病。所謂醍醐上味為世所珍，遇此等人翻成毒藥。諸人還知落處麼？若知落處，便知磬山落處。若知磬山落處，便知古人落處。若識得古人落處，便知杜撰錯處。老僧今晚有箇頌子：白拈手段在當場，不是英靈孰敢當？裂石崩崖休側耳，奔雷掣電豈容商？小根魔子何堪諭？無智狂徒益轉茫。今日老人親說破，從教千古不磨揚。」喝一喝。「且道依時及節一句又作麼生道？」良久云：「殘燈小案臘方盡，爆竹一聲春已回。」卓拄杖云：「珍重！」

示眾，舉：「泰首座到洞山，值吃果子，洞山云：『有一物，上拄天，下拄地，黑律漆，常在動用中，動用中收不得，未審過在什麼處？』泰云：『過在動用中。』洞山令人掇退果桌。佛果圓悟云：『天下衲僧盡道泰首座箭鋒不相拄，所以遭洞山貶剝。後來溈山真如道：「此果子，莫道泰首座不得喫，三世諸佛也不敢正眼覷著。宗師家正令當行，十方坐斷，有定乾坤句、辨龍蛇眼，不妨難趁。當時若是英靈衲子，解捋虎鬚，待他道：『過在什麼處？』便拈起果子云：『和尚畢竟喚作甚麼？』待他擬議，劈面便擲。」』」師云：「二大老！一人雖扶弱，且未得果子喫在；一人雖太甚，而有過人之志，亦未得果子喫。磬山則不然，待洞山道：『過在什麼處？』但云：『有過無過且置。』隨聲拈起云：『和尚先得了也便喫。』可不有意氣時添意氣，不風流處也風流。」

A teaching: "Once, Senior Monk Tai visited Master Dongshan. As they were eating fruit, Master Dongshan said, 'There is a thing: it props up heaven above, supports the earth below; it's pure black lacquer, always present in activity, yet cannot be grasped within activity. What is its fault?' Senior Monk Tai replied, 'Its fault lies in being within activity.' Master Dongshan then had someone remove the tray of fruit.

Later, Buddha-Fruit Yuánwù commented: 'All the monks of the world say that Senior Monk Tai's arrow failed to meet the target, which is why he was criticized by Dongshan. Even later, Chan Master Zhēnrú of Wéishān said, "This fruit—don't say Senior Monk Tai couldn't eat it; even the Buddhas of the three times would not dare to look at it directly. For a great master commanding the true way, controlling all directions, with an eye for dragons and snakes, it's not easy to keep up. If there had been an outstanding monk then, he would have dared to stroke the tiger's whiskers. When Dongshan asked, 'What is its fault?' he would have picked up the fruit and said, 'After all, what do you, Master, call this?' And when Dongshan hesitated, he would have thrown the fruit right in his face."'"

The Master said: "Both venerable elders! One, though he tried to help the weaker, still didn't get to eat the fruit; the other, though overbearing and daring, also didn't get to eat the fruit. But Qīngshān is different: if Dongshan had asked, 'What is its fault?' I would have said, 'Leave aside whether there's a fault or not,' and immediately picked up the fruit, saying, 'The Master already has it; go ahead and eat.' Wouldn't that be adding spirit to spirit—elegance where none is expected?"

示眾，舉：「琅琊和尚問舉和尚：『近離甚處？』舉云：『兩浙。』『船來？陸來？』云：『船來。』『船在什麼處？』云：『步下不涉程途一句作麼生道？』舉以坐具摵一摵云：『杜撰長老，如麻似粟。』便拂袖而出。瑯琊問侍者：『此是甚麼人？』云：『舉上座。』琅琊遂親下。旦過堂問：『莫是舉上座麼？莫怪適來相觸忤。』舉便喝，復問：『長老何時到汾陽？』琊云：『某時到。』舉云：『我在浙江早聞你名，元來見解只如此，何得名播寰宇？』琅琊遂作禮云：『慧覺罪過。』」師云：「大眾！凡看古今公案，先須得句而後知義，義句昭然，意趣深解。若脫略言句，其義不全，得失難辨。其間擒縱殺活，抑揚收放，何從而得之也？老僧閱古尊宿集，舉和尚錄中刪去以坐具摵一摵，慧覺罪過句，豈非集者自失一隻眼也。且妙喜分明道：『賓則始終賓，主則始終主。』二大士驀劄相逢，主賓互換，直下發明臨濟心髓。苟非徹證向上巴鼻，具出常情正眼，未免作得失論量。今日眾中莫有為琅琊出氣者麼？」眾無語，師遂高聲唱頌云：「虎踞龍蟠展大機，當陽著著不思議，就中各顯藏鋒句，惹得時人取次疑。」

Here is the translation:

Teaching the assembly: "Langya asked Master Ju, 'Where have you come from recently?' Ju said, 'Liangzhe.' 'By boat or by land?' 'By boat.' 'Where is the boat?' Ju said, 'One step beyond the path—how do you speak of it?' Ju shook his sitting mat and said, 'A fabricated elder, as common as flax and millet.' Then he flicked his sleeve and left. Langya asked his attendant, 'Who was that person?' The attendant said, 'Senior Ju.' Langya personally went down to the guest quarters and asked, 'Are you Senior Ju? Please forgive my recent rudeness.' Ju immediately shouted, then asked, 'Elder, when did you arrive at Fenyang?' Langya said, 'I arrived at such a time.' Ju said, 'I heard your name long ago in Zhejiang, but it turns out your insight is only this—how did your reputation spread throughout the world?' Langya then bowed and said, 'Huijue is guilty of an offense.'"

The master said: "Everyone! In studying ancient koans, you must first grasp the phrase and then understand the meaning. When both the meaning and phrasing are clear, the profound intent becomes deeply understood. If you overlook the words and sentences, the meaning will be incomplete, and it becomes difficult to distinguish gains and losses. The interplays of capture and release, killing and enlivening, suppression and elevation, contraction and expansion—how can you grasp them? When I read the *Records of Ancient Honored Masters*, I noticed the compiler omitted Master Ju's shaking of the sitting mat and Huijue's 'offense' statement from Ju's record. Isn't this like the compiler himself losing one eye? And Miaoxi clearly said: 'The guest is always guest, the host is always host.' When these two great masters suddenly met, their roles as host and guest interchanged, and they directly revealed the heart and marrow of Linji. Unless one has thoroughly realized the ultimate essence and possesses the true eye beyond ordinary views, one will inevitably judge in terms of gain and loss. Today in this assembly, is there anyone who can stand up for Langya?"

The assembly was silent. Then the master raised his voice and chanted a verse:

"Tiger crouching, dragon coiled—they display the great function, Each move before the sun is unthinkable. Within it, each reveals hidden-blade words, Stirring people of today to doubt and question."

示眾，舉：「玄沙云：『諸方老宿盡道接物利生，或遇三種病人來，作麼生接？患盲者，拈槌豎拂他又不見；患聾者，語言三昧他又不聞；患啞者，教伊說又說不得。且作麼生接？若接此人不得，佛法無靈驗。』有僧請益雲門，門云：『你禮拜著。』僧禮拜起，門以拄杖挃，僧退後。門云：『你不是患盲。』復喚近前，僧近前。門云：『你不是患聾。』乃豎起拄杖云：『還會麼？』僧云：『不會。』門云：『你不是患啞。』其僧於此悟去。」師拈云：「玄沙老人可謂善說，未能善接；雲門大師如此接人，也只接得無三種病底漢。果實有三種病人來，又如何接？若到磬山門下來，也不難。何故？如患盲者來，高聲向他道個瞎。若患聾者來，劈脊便棒；若患啞者來，便以拂子打圓相示之。今日還有三種病底麼？」良久，云：「如無，老僧今日失利。」

A teaching to the assembly:

"Xuansha said: 'All the venerable elders of various places claim to be guiding beings and benefiting sentient life. But if they encounter three kinds of sick people, how would they receive them? * One who is blind — you raise the mallet or hold up the whisk, but he cannot see. * One who is deaf — you speak the samādhi of words, but he cannot hear. * One who is mute — you try to make him speak, but he cannot say a word.

So how would you receive such people? If you cannot receive them, then the Buddha’s Dharma has no efficacy.' A monk once asked Yunmen about this. Yunmen said, 'Bow to me.' The monk bowed. When he raised his head, Yunmen poked him with his staff. The monk stepped back. Yunmen said, 'You are not blind.' Then he called the monk closer. The monk came closer. Yunmen said, 'You are not deaf.' Then, holding up his staff, he asked, 'Do you understand?' The monk said, 'I do not understand.' Yunmen said, 'You are not mute.' At this, the monk was enlightened."

The Master commented: "Old man Xuansha can talk well, but he cannot receive well. Master Yunmen received someone like that, but he only received someone who didn't have these three sicknesses. If there really were people with these three sicknesses, how would he receive them? If they came to my Qingshan gate, it wouldn't be difficult. Why? * If a blind person comes, I speak loudly to him and say, 'Blind.' * If a deaf person comes, I strike him right across the back with a staff. * If a mute person comes, I draw a circle in the air with the whisk to show him.

Right now, are there any with these three sicknesses here?"

After a long pause, he said, "If not, then this old monk loses today."