---
title: "翼菴禪師語錄 · 住天台國清禪寺語錄二"
description: "翼菴禅师语录是清代禅僧翼菴善酇的禅宗著作合集。本书收录了他在国清寺、真如寺、通玄寺等道场的开示语录，由弟子序灯、序璋、力端等人编录，并附有和寒山诗二卷。内容涵盖参禅法要、公案评唱及修行指导，体现了清代禅宗的教学风格与实践精神。作为研究清初禅宗史的重要文献，该语录展现了当时禅门的思想脉络与师徒授受的真实面貌，对了解临济宗发展及寒山诗影响具有较高价值，是佛教典籍收藏与研究的参考资料。"
url: "https://rushiwowen.co/en/r/cmgn2lj3d4q2xl404odp3mgad"
---

## 翼菴禪師國清語錄卷二

> Master Yi'an's Guoqing Record, Volume 2

侍者力端等錄

> Recorded by Attendant Li Duan and Others

大殿成，謝憲臺盧大護法，上堂。僧問：「力之所不可涯量、願之所不可窮極者，是何人斯？」師云：「已有樣子。」進云：「庶幾不虛此日。」師云：「安排則未易，成現卻相當。」僧左右顧視，云：「仰冀觀瞻，同資欣慰。」師云：「古今一致，誰其不然？」僧問：「萬法當前即不問，重光古剎事如何？」師云：「如來宮殿無有邊。」進云：「五峰環翠人皆見，雙澗迴瀾誰共看？」師云：「自然覺者處其中。」進云：「人中境，境中人。」師云：「你即今在甚麼處？」僧問：「向上玄關即且置，鐘鳴鼓響請師宣。」師云：「你得入門也未？」進云：「一擊亡所知底，還肯相為否？」師云：「禮拜頭須著地。」進云：「恁麼則得聞於未聞。」師云：「今日一會不是偶然。」乃拈柱杖，卓一卓，云：「此一毛端量處涌現大寶王剎，廣博崇麗，清淨光明，無量諸佛安住其中，現成正覺，轉妙法輪。此一毛端量處遍法界、虛空界，一一毛端量處悉亦如是。其一一毛端量處所現大寶王剎，以等法界無量無邊清淨妙寶莊嚴之具而為嚴飾，所謂寶峰莊嚴、寶壑莊嚴、寶樹莊嚴、寶華莊嚴、寶雲莊嚴、寶座莊嚴、寶帳莊嚴、寶蓋莊嚴、寶幢莊嚴、寶幡莊嚴、寶燈莊嚴、寶香莊嚴、寶牆垣莊嚴、寶階陛莊嚴、寶門闥莊嚴、寶欄楯莊嚴、寶窗牖莊嚴、寶琉璃莊嚴、寶鈴鐸莊嚴、寶繒綵莊嚴、寶敷具莊嚴，如是不可思議清淨妙寶莊嚴，盡從第一威德成就眾事大功德天一念善根所起，具足無量寶藏莊嚴。如是莊嚴，不著莊嚴，是真莊嚴。不著則無相，無相則解脫，無著、無相、解脫，則能轉此無量莊嚴，回施一切廣大清淨，同歸真際無上菩提。」復拈柱杖云：「秪此不著纖力，能轉無量莊嚴。」隨卓一卓云：「轉寶峰為功德山，巍巍無過其上；轉寶壑為甚深義，淵淵莫盡其底；轉寶樹為莊嚴林，頭頭戛玉鏘金；轉寶華為微玅果，在在流香發燄；轉寶雲為摩尼聚，普雨無量珍奇；轉寶座為須彌峰，超越一切智頂；轉寶帳為月明簾，就裏頹然尊貴；轉寶蓋為光明雲，示現無邊佛剎；轉寶幢為玅色身，顯拔無礙真智；轉寶幡為法藏帶，通貫一切義句；轉寶燈為淨光幢，爍破一四天下；轉寶香為戒、定、慧，莊嚴五分法身；轉寶牆垣為法城塹，衛持佛正法藏；轉寶階陛為無等級，高蹈毘盧頂𩕳；轉寶門闥為法閫域，聚集無量義趣；轉欄楯為玲瓏性，是處淨光無礙；轉寶窗牖為法光門，出生無量真智；轉寶琉璃為真金像，一任瞻仰取足；轉寶瓔珞為妙莊嚴，布垂萬德身雲；轉寶鈴鐸為妙圓通，洞徹十方虛空；轉寶繒綵為妙光網，重重交互爭輝；轉寶敷具為千輻輪，淨妙不可思議。」復卓柱杖云：「柱杖子轉如是無量莊嚴已，涌身虛空，高七多羅樹，稽首讚歎而說偈曰：『一毛度空可得邊，眾剎為塵可知數，如是莊嚴無上士，所住行願無能量。』」

> The great hall was completed. Abbot thanked the Imperial Censor, the great lay protector Lu, and ascended the hall. A monk asked, "The one whose power cannot be measured and whose vows cannot be exhausted—who is this person?" The master said, "There is already a pattern." The monk continued, "Then this day will not have been in vain." The master said, "Arranging it is not easy, but what is already present fits perfectly." The monk looked left and right and said, "I look up to you, hoping to share in the joy and inspiration with everyone." The master said, "From ancient times to now, it has always been the same—who would deny it?" The monk asked, "I won't ask about the myriad dharmas before us. What about the ancient temple being restored to radiance?" The master said, "The Tathagata's palace has no bounds." The monk continued, "The five peaks encircling in green are seen by all, but who shares the view of the twin streams' returning waves?" The master said, "Naturally, the awakened one dwells within." The monk said, "The human within the environment, the environment within the human." The master said, "Where are you right now?" The monk asked, "I'll set aside the ultimate mystery for now. The bell tolls and the drum sounds—please, Master, proclaim it." The master said, "Have you entered the gate?" The monk continued, "When a single blow wipes out all knowing, would you be willing to help?" The master said, "When bowing, your head must touch the ground." The monk continued, "Then I will hear what I have never heard." The master said, "This gathering today is no coincidence." Then the master took his staff, struck it once, and said: "Within this single hair-tip, a great jewel king realm appears—vast, lofty, magnificent, pure, and radiant. Countless Buddhas dwell within it, manifesting perfect enlightenment and turning the wonderful Dharma wheel. This single hair-tip pervades the entire Dharma realm and the entire realm of space, and every single hair-tip does the same. The great jewel king realms appearing in each hair-tip are adorned with countless pure, wonderful jewel ornaments equal to the Dharma realm—namely: jewel peaks for adornment, jewel valleys for adornment, jewel trees for adornment, jewel flowers for adornment, jewel clouds for adornment, jewel thrones for adornment, jewel canopies for adornment, jewel parasols for adornment, jewel banners for adornment, jewel pennants for adornment, jewel lamps for adornment, jewel incense for adornment, jewel walls for adornment, jewel staircases for adornment, jewel gateways for adornment, jewel railings for adornment, jewel windows for adornment, jewel crystal for adornment, jewel bells for adornment, jewel silk banners for adornment, jewel furnishings for adornment. Such inconceivable, pure, wonderful jewel adornments all arise from a single thought of good roots of the supreme mighty merit-completing great virtuous god, and they are replete with the adornment of countless jewel treasures. Such adornment, if not attached to adornment, is true adornment. Non-attachment means no form. No form means liberation. Non-attachment, no form, and liberation enable the turning of this immeasurable adornment, to give it back as an offering to all beings, vast and pure, returning together to the ultimate truth of supreme enlightenment." Again he took the staff and said, "Only this, without using the slightest force, can turn the immeasurable adornment." Then he struck it once and said: "Turn jewel peaks into the mountain of merit—so towering nothing surpasses it. Turn jewel valleys into profound meaning—so deep nothing exhausts its bottom. Turn jewel trees into a forest of adornment—every branch chimes with pure radiance. Turn jewel flowers into subtle fruits—everywhere they emit fragrance and light. Turn jewel clouds into a heap of mani gems—raining down countless wonders. Turn jewel thrones into Mount Sumeru—surpassing the peak of all wisdom. Turn jewel canopies into a moon-bright curtain—within, the sublime dignity. Turn jewel parasols into clouds of light—revealing countless Buddha-realms. Turn jewel banners into wondrous form bodies—manifesting unobstructed true wisdom. Turn jewel pennants into Dharma-treasure belts—threading through all meanings and phrases. Turn jewel lamps into pure light banners—illuminating the entire world. Turn jewel incense into precepts, concentration, and wisdom—adorning the fivefold Dharma body. Turn jewel walls into Dharma-city moats—protecting the Buddha’s true Dharma treasury. Turn jewel staircases into the slope-less path—ascending to the crown of Vairocana. Turn jewel gateways into the Dharma threshold—gathering countless meanings. Turn railings into the transparent nature—everywhere pure light without hindrance. Turn jewel windows into the Dharma-light gate—giving birth to countless true wisdom. Turn jewel crystal into true golden images—let one gaze and take in plenty. Turn jewel necklaces into marvelous adornments—hanging down the cloud of ten thousand virtues. Turn jewel bells into perfect resonance—penetrating the emptiness of all ten directions. Turn jewel silk banners into a net of subtle light—layers interwoven, vying in radiance. Turn jewel furnishings into a thousand-spoked wheel—pure and wondrous, inconceivable." Then he struck the staff again and said: "The staff, having turned this immeasurable adornment, rises into the sky, high as seven palm trees, bows in homage, and speaks this verse: 'One may find the edge of space within a hair, May count the realms as atoms known so far, But such adornment of the Supreme One Cannot be measured by his vows and practice.'"

師誕日，兩序請上堂。問：「百草頭上打失鼻孔，直得天雨四花，大統綱宗中事不敢造次相及，秪有一句高廣莫逾，雖不足以當大望，幸勿竟孤來意。」師云：「收名定價已非一日。」進云：「曠劫以前不易如是。」師云：「稽之弗謬，質之無擬。」進云：「果爾不屈，則遭逢有據。」師云：「汝既知時，我不再三。」進云：「悅於耳目者從之。」師云：「其然豈然？」僧隨作禮，云：「雞足山高萬里青。」師云：「何見之遠也？」問：「秪是這個與五峰並聳、雙澗同長，將作微分供養，和尚其肯慈納否？」師云：「惟其所得而自貴珍。」進云：「己見躍然，出中更異，布於四表。」師云：「古道在日用，交手相付。」進云：「永領其極致，無過於是也。」師云：「見不及此，則轉入杳渺。」進云：「但不遺乎從上，自然無負于方來。」師隨卓柱杖，云：「安得不勤勤慼慼而歷落申明？」問：「山門踢倒琉璃，佛殿扶起燈籠，是甚境界？」師云：「我愛韶陽新定機。」進云：「銀蟬初出海，何處不分明？」師云：「識得自己也未？」進云：「其奈目前何？」師便打。進云：「耳聽終難會。」師又打，云：「但不負於己，自不孤於人。」迺迴視一眾，云：「恒作思惟，共營此事，如日月之麗天，則曷勝慶幸？」隨拈起拄杖，云：「是汝一出頭來，非不嘗于此切，而猶然無點氣息，得不負于生成？苟能別製一轉，省徑省心，就地下個橛子，皆足以超越聖凡生滅之表，不假視聽思行而聰明得主。」隨卓一卓，云：「天命本源無住著，一花五葉自年年。」

> On the Master's birthday, the monastics from both halls invited him to ascend the hall. A monk asked: "When the breath vanishes among a hundred blades of grass, causing the sky to rain with four kinds of flowers—this is a matter concerning the great essential principles of the tradition, and I dare not trouble you hastily with it. But there is one phrase, vast and unsurpassable; though it is unworthy of your high expectations, I hope you will not completely disregard my intention." The Master said: "Claiming the name and setting the price has not been a matter of just one day." The monk continued: "It has not been easy, even since countless eons past." The Master said: "Checked, it is not mistaken; examined, it leaves no doubt." The monk said: "If that is truly so, then our meeting has a basis." The Master said: "Since you understand the time, I will not repeat myself." The monk said: "That which delights the eyes and ears follows from this." The Master said: "Is it really so, or not?" The monk then bowed and said: "Mount Jizu is high, verdant for ten thousand miles." The Master said: "How far-reaching your vision is!" Another monk asked: "Is this very thing one with the Five Peaks standing together and the Twin Streams flowing equally? If offered as a tiny portion of support, would the Master kindly accept it?" The Master said: "Cherish and treasure only what you have gained." The monk continued: "My own insight leaps forth, and within it, something even more extraordinary spreads outward in all directions." The Master said: "The ancient path lies in daily life—pass it on hand to hand." The monk said: "I will forever embody its ultimate essence, and nothing surpasses this." The Master said: "If you don't see this point, you'll fall into vague obscurity." The monk said: "If I don't abandon what has come down from the past, naturally I will not be a disappointment to those in the future." The Master then struck his staff: "How can I not be deeply earnest and clearly point this out?" A monk asked: "The mountain gate kicks down the glass lantern, and the Buddha hall props up the lantern—what kind of state is this?" The Master said: "I love the new vital spark of Shaoyang." The monk continued: "The silver cicada first rises from the sea—where is it not clear?" The Master said: "Have you recognized yourself?" The monk said: "But what about what stands right before me?" The Master struck him. The monk said: "What is heard with the ears is still hard to comprehend." The Master struck him again, saying: "If you don't betray yourself, naturally you won't let others down." Then, turning to the assembly, the Master said: "Always contemplate and work together on this matter. If it is like the sun and moon adorning the sky, how could it not bring boundless joy?" He then lifted his staff: "Once you arise, you have not lacked in experiencing this keenly, yet if there is still not a trace of its breath, how can you have not betrayed your own inherent nature? If you can fashion a single expression that is direct, simple, and unstained, settling it down with a peg right on the spot, that will allow you to transcend the realm of ordinary and sacred, birth and death—without relying on seeing, hearing, thinking, or action, yet the master of clarity and intelligence resides within." Then he struck the staff once: "The original source of heavenly destiny has no abiding place—the one flower and its five leaves unfold spontaneously year after year."

笑隱彬西堂同邵聖遇居士設齋，請上堂。問：「胸字杳分無量義，不勉而中；頂珠嘗照百旬，不思而得。今也覿露乘時，敢請憑空著彩。」師云：「有甚麼處蓋覆伊？」進云：「老胡既隔絕，納子多違背，其奈之何？」師云：「吾將揭露以告。」進云：「則諸暗相汞不能昏也。」師云：「已過關者尚須料揀。」僧一喝，云：「今日轉處果與尋常不同。」師隨聲打趁。問：「登山涉水不假他力，因甚主人公推三托四？」師云：「吾嘗於此切。」進云：「千里尋知己，因甚一言不相挈？」師云：「往往如斯。」進云：「威音王已前成佛久矣，即今更為何事？」師便打，云：「所以爾也。」進云：「白雲盡處是青山，行人更在青山外。」師哂之，乃云：「多諸高流以法而住，簇簇逼將來，何以厭飽而各信取？」隨卓拄杖，云：「此是入道之初章，於今三十年也，都無名字執著，何從摹擬而彷彿之，於方便中而為之辭？闍黎有分、山僧有分，設問用此奚為？二時禪悅焉。續彼彼出家行腳，於坐立地搆得去三斤麻、一疋布，何用別人簡較？我不似沒罅子截斷他舌頭。」復卓柱杖，云：「盡古今天下無道理者，直取其切要、通其變而已。」

> Xiaoyin Bin Xitang, together with Layman Shao Shengyu, sponsored a meal and requested a formal dharma talk. A monk asked: "The character on the chest reveals countless meanings, achieved without effort. The jewel on the crown constantly illuminates for months, comprehended without thought. Now that it's fully revealed, I dare ask you to embellish it from the void." The master said: "What is there to cover it with?" The monk continued: "The old barbarian (the Buddha) is already cut off, and his followers have many faults. What can be done?" The master said: "I will reveal it and tell you." The monk said: "Then all dark appearances will not be able to cloud it." The master said: "Even those who have passed the barrier still need to examine carefully." The monk gave a shout and said: "Today's expression is indeed different from the usual." The master immediately struck him. The monk then asked: "Climbing mountains and crossing rivers without relying on others' power, why does the host-soul shirk responsibility?" The master said: "I deeply understand this." The monk: "Traveling a thousand miles to find a true friend, why does he not share even one word?" The master: "It's always been this way." The monk: "Already achieved Buddhahood long before the King of Awesome Sound, what more is there to do now?" The master struck him and said: "That's why you are how you are." The monk said: "When clouds end, there are green mountains, and travelers are still beyond them." The master smiled, then gave a formal discourse: "Many eminent selves abide in the teaching, pressing in from all sides. How can you be satisfied and gain faith?" He struck his staff and said: "This is the opening chapter of the path. For thirty years now, I have had no attachments to names or forms. How can you copy or imitate it? For expedience's sake, I offer this explanation: Both the venerable monks and I have a share in this. If you ask: 'What is this for?' — it is for a time of absorbing meditative joy. Those who have left home and traveled have, in sitting and standing, attained 'three pounds of hemp, one bolt of cloth,' so why rely on others to judge? I am not like those who cut off another's tongue without leaving a gap." He struck his staff again and said: "Throughout past and present, all who lack principles: directly take what is essential, grasp its transformations, and that is enough."

華嚴道場開啟，儒學徐護法設齋，請上堂。僧問：「轉如是汪洋沖融、廣大悉備之根本法輪，十方雲集，普現于前。若為發辭，以相讚頌？」師曰：「表示將來，便不相似。」僧曰：「今日一會，盡是作家宰官。」師曰：「親受宣聞，端在于此。」進曰：「信位已彰，果則未也。」師曰：「證入法界，不離一剎那際。」僧曰：「則樓閣門前，參請已畢。」師曰：「善財即今在甚麼處？」僧一喝，師曰：「得也。」乃豎起拂子曰：「看！看！光相現也。盡十方華藏莊嚴世界微塵數諸佛菩薩、五十三人善知識，種種無量甚深廣大三昧海法門，都盧攝入此一光中。光中涌出一四天下微塵數不可說不可說雲臺寶網，瞻仰少分之一者，應時獲得清淨光明陀羅尼、無著無縛陀羅尼、躍然出中陀羅尼、明照一切陀羅尼、廣博崇隆陀羅尼、辭辨注射陀羅尼、雅思淵才陀羅尼、文身句身陀羅尼、波騰雲涌陀羅尼、珠聯花貫陀羅尼、超越無上陀羅尼、吉祥如意陀羅尼。如是陀羅尼，于理理圓，于事事備，于國國治，于家家齊，于身身修，于心心正，于意意誠，于知知致，于物物格。」隨擊拂子曰：「得非近而有徵，遠而可按者乎？」

> The Avatamsaka Dharma Assembly begins. Layman Xu, a protector of the Confucian path, arranges a vegetarian feast and invites the master to the high seat. A monk asks: "Turning this vast, all-encompassing, and supremely complete wheel of fundamental Dharma, beings gather from the ten directions like clouds and manifest everywhere. How should one speak to offer praise in response?" The master said: "If you try to represent it, it no longer matches." The monk said: "In this gathering today, all are accomplished officials and patrons." The master replied: "To personally receive and proclaim the teaching, the key lies right here." The monk pressed on: "The stage of faith is already revealed, but what of its fruition?" The master said: "Entering the Dharma realm does not depart from a single instant." The monk said: "Then, at the gate of the tower, the pilgrimage of seeking guidance is complete." The master said: "Where is Sudhana right now?" The monk let out a shout, and the master replied: "That's it." Then, raising his whisk, the master said: "Look! Look! The radiant mark appears. All the countless Buddhas and Bodhisattvas of the Avatamsaka ornament world, as numerous as atoms, the fifty-three spiritual guides, and the infinite, profound, and vast samadhi ocean of Dharma teachings—all are gathered within this single light. From within this light emerges an indescribable, ineffable number of cloud-like platforms and jeweled nets, filling a billion worlds. For those who gaze upon even the smallest portion, they instantly gain the pure light \*dharani\*, the unattached and unbound \*dharani\*, the joyful emergence \*dharani\*, the clear illumination of all \*dharani\*, the vast and towering \*dharani\*, the eloquent elucidation \*dharani\*, the profound and magnificent talent \*dharani\*, the phrasing and sentence structure \*dharani\*, the wave-surge and cloud-soar \*dharani\*, the pearl-string and flower-chain \*dharani\*, the supreme transcendence \*dharani\*, and the auspicious and wish-fulfilling \*dharani\*. These \*dharanis\* are perfectly complete in principle, fully realized in phenomena, bring order to nations, harmonize families, cultivate the body, rectify the mind, make intentions sincere, perfect knowledge, and investigate all things." Then, striking his whisk, he said: "Is this not something that, though near, has proof, and though far, can be examined?"

進士玉京潘護法祈嗣、華嚴道場圓滿，設齋請上堂。僧問：「拄杖子穿過般若波羅密門，不用敲開金鎖；腳尖頭踏翻華藏毘盧性海，寧須提變玉符？」師曰：「是渠面門，眾齒之間作麼生？」僧曰：「非心思意擬之所能料。」師曰：「安知其交光相羅如寶絲網？」僧曰：「善財之福慧本無能過者。」師曰：「你道是誰家之子？」僧曰：「現在可驗。」師曰：「一眾許汝有個見處。」僧曰：「即今已後不敢更饒舌也。」師曰：「知即得。」僧問：「靈光獨耀，覿面相呈，照用無私，如何超向？」師拈拄杖曰：「雖是易見，而且難識。」僧曰：「無量法門，善財從何門而入？」師卓柱杖曰：「直須向這裏得路。」僧曰：「則千古意分明也。」師曰：「秪恐知之者寡。」僧問：「七處九會，一句全收，未審是那一句？」師曰：「偏界森羅難遁質。」僧曰：「則明明無蓋覆，歷歷絕囊藏也。」師日：「十五日來，你向甚處留心？」僧曰：「千器同圓，孤輝特耀。」師曰：「不信道。」僧曰：「和尚有個瞥地，某甲亦不敢諱。」師曰：「向後逢人不得錯舉。」僧問：「甚深般若獲最殊勝，既已積集堅固，若為安住圓滿？」師曰：「以玉尺取之不得。僧曰：君臣道合，五位齊彰時如何？師曰：以連環解之無窮。」乃曰：「小善財挈挈波波，歷盡百城煙水，路途長短、山海高深，一點瞞你不得，其奈曠日拋家，不解轉身就父。而今既到大樓閣前，彈指門開即便得入，一切寶藏珍奇是汝之所固有。」隨喝一喝曰：「要用直須用，眼目莫定動。」

> Jinshi Yujing, a Dharma protector, prayed for an heir. After completing the Huayan ceremonial gathering, he offered a meal and invited the master to the high seat. A monk asked: "The staff has pierced through the gate of Prajñāpāramitā, without needing to force open the golden lock. The tip of the foot has overturned the ocean of Vairocana’s nature in the Lotus Treasury, so why still require the jade tally to be raised?" The master replied: "That is his face. How do you conduct yourself among the crowd of teeth?" The monk said: "It cannot be fathomed by thought or intention." The master said: "How do you know it is not interwoven like a web of jeweled lights?" The monk said: "Sudhana’s merit and wisdom were never surpassable." The master said: "Whose child do you say he is?" The monk said: "It can be verified right now." The master said: "The assembly allows that you have some insight." The monk said: "From now on, I dare not blab anymore." The master said: "Knowing it is enough." Another monk asked: "The spiritual light shines alone, manifesting directly before us. Its illumination and function are impartial—how does one transcend toward it?" The master raised his staff and said: "Though it is easy to see, it is hard to recognize." The monk asked: "Among countless Dharma gates, which one did Sudhana enter through?" The master struck the ground with his staff and said: "You must find your path right here." The monk said: "Then the meaning of a thousand ages is clear." The master said: "I only fear that too few realize it." Another monk asked: "The seven locations and nine assemblies are gathered in one phrase. May I ask what that phrase is?" The master said: "The entire universe of appearances cannot hide its substance." The monk said: "Then it is clearly uncovered, distinctly unobstructed." The master said: "Since the fifteenth day, where have you been paying attention?" The monk said: "A thousand vessels all reflect the same circle, the lone brilliance shines forth." The master said: "I don't believe it." The monk said: "The master has a glimmer of it; I dare not conceal it either." The master said: "From now on, don’t misinterpret when speaking to others." Another monk asked: "The profound perfection of wisdom is the most supreme. Having already accumulated and fortified it, how can we abide in and perfect it?" The master said: "It cannot be obtained with a jade ruler." The monk asked: "When the ruler and minister unite in the Way and the five positions appear together, what then?" The master said: "It cannot be exhausted by untying interlocking rings." Then the master said: "Little Sudhana trudged wearily through a hundred cities of mist and water—the length of roads, the height of mountains and depth of seas—none of it could deceive him. And yet, wasting day after day, he abandoned his home and could not turn back to his father. Now that you have arrived before the great tower, as soon as you snap your fingers the door opens and you enter. All treasures and wonders are inherently yours." He then gave a shout and said: "When you need to use it, just use it! Don’t let your eyes and mind waver."

戒子明華設齋，請上堂。僧問：「百千三昧，無量法門。一一交光，願通線道。」師指香曰：「此是戒香，定香，慧香，解脫香，解脫知見香。」僧曰：「既然人人本具，因甚被諸塵所蔽？」師曰：「嗅著些子，自不尋常。」僧曰：「則清淨比丘不入涅槃也。」師曰：「鼻孔遼天，豈是國清之過。」乃卓拄杖曰：「如是知一切法即心自性，成就慧身。若由他悟，則國清得大過患。而今浩浩然、歷歷然，于身無所取、于修無所著、于法無所住，當下智入三世，而悉平等。有何八萬四千甚深般若波羅密門，而不排身直入，領攬其全？」隨喝一喝曰：「不磨智勇超前烈，恐負空明自在提。」

> Disciple Minghua prepared a vegetarian feast and invited the master to give a teaching. A monk asked, "With hundreds and thousands of states of meditative absorption and countless Dharma doors, each one shining light upon the other, I wish to understand the connecting thread." The master pointed to the incense and said, "This is the incense of ethical conduct, the incense of meditative concentration, the incense of wisdom, the incense of liberation, and the incense of the knowledge and vision of liberation." The monk said, "Since everyone inherently possesses these, why are they still blocked by all kinds of sensory dust?" The master replied, "Just take a whiff of it—it is naturally extraordinary." The monk said, "Then a pure monk would not enter nirvana." The master said, "With a nose pointing to the sky, how could it be the fault of Guoqing Temple?" Then he struck the meditation staff and said, "Know thus: all dharmas are just the mind’s own nature, and realizing this forms the wisdom body. If you rely on someone else’s awakening, Guoqing Temple will incur great harm. But now, vast and clear, with no grasping at the body, no attachment to practice, and no abiding in dharmas, you instantly enter the past, present, and future with wisdom, and all is equal. What need is there for any of the eighty-four thousand profound Prajnaparamita gates that you would not fully plunge into and embrace completely?" He then gave a shout and said, "If you do not sharpen your wisdom and courage to surpass the ancient sages, you may fail to live up to the empty clarity that is naturally free."

佛成道日，圓戒弟子完素設齋，請上堂。僧問：「戒香芬馥，遍界悉聞。寶網光舒，洞徹心地。如何是心地法？」師曰：「舉似分明，即屬限量。」僧曰：「則體備一切含靈也。」師曰：「剎那流入，圓布交加。」僧曰：「瑪瑙階前同一色，是何境界？」師曰：「此眾盡是簇新菩薩。」僧問：「五峰山內，弘演毘尼。梵網交羅，願通一線。」師曰：「直饒上下漫漫，終是昧他不得。」僧曰：「若然識得心，大地無寸土。」師曰：「證入一真境界，直須翻轉虛空。」僧曰：「一眾領取。」師曰：「但能覿露無私，定然爍破一切。」僧問：「雷音響振，直提向上全機。法雨均霑，普潤大千沙界。向上宗乘即不問，弘開寶戒事如何？」師曰：「好生擺動精神。」僧曰：「因戒生定，因定發慧。秪如未登壇時一句，又且如何指示？」師曰：「到處洪機歷掌。」僧曰：「法筵平等，四眾歸宗。未審阿誰沾恩？」師曰：「佛子住此地，即是佛受用。」僧曰：「然則若天若人，皆承此恩力也。」師曰：「于我何有哉？」僧禮拜曰：「五峰蒼翠驚時眼，雙澗泉聲足可聽也。」師曰：「直須親到者裏始得。」僧問：「如何是代佛宣揚一句？」師曰：「別人道不得。」僧曰：「如何接物利生句？」師曰：「你即今居何品位？」僧曰：「如何是傳佛心印句？」師曰：「重重綿縫開。」僧曰：「三句蒙師指，末後事如何？」師曰：「再問復何為？」乃曰：「生佛未形已前段事，本自條然絜素。擬於無相光中，起纖毫修學之心。希望備美完具，以序其原則。不思議清淨本身，欲其處處透脫，自在無礙，安可得哉？畢竟如何？發揚蹈厲，以拓其真智。」隨豎起拂子曰：「入此門來無住著，何妨隨地便彰名。名既已彰，而紀綱宗要一著，至竟莫能決擇。事非小小，今將振鐸而開啟之。先激發其志氣，後乃交手相付，以變其節數。如見不及此，轉入杳渺，得不勤勤慼慼，而歷落申明。」隨連擊拂子曰：「直饒不作道理會，而亦不能盡道個惟其所用。應物隨時，是誠夢夢。何以告其通變，更新更提，內轉外轉，宜乎茫然其不知畔岸。如斯輸誠苦口，抑亦極矣。奮然發赫赫之略，以續照昭之統。國清不惜手腳，與伊抹煞頂眼，以洞燭其從上之閫奧。」揮拂子大喝，下座。

> On the day of the Buddha’s enlightenment, the precept-holder Wansu hosted a vegetarian feast and invited the Master to the hall. A monk asked: “The fragrance of precepts permeates, filling the entire world. The net of jewels shines, illuminating the ground of mind. What is the Dharma of the mind-ground?” The Master said: “If explained distinctly, it falls into limitation.” The monk said: “Then it pervades all sentient beings completely.” The Master said: “In an instant it flows in, interwoven everywhere.” The monk said: “What is the state of ‘one color before the agate steps’?” The Master said: “Everyone here is a brand-new bodhisattva.” Another monk asked: “Within Five Peak Mountain, the Vinaya is broadly expounded. The Brahma Net is interwoven—please reveal one thread.” The Master said: “Even if it spreads everywhere above and below, you can never obscure it.” The monk said: “If so, recognizing the mind means the great earth has not a speck of dust.” The Master said: “To realize the true realm, you must overturn emptiness itself.” The monk said: “The assembly accepts this.” The Master said: “If you can directly reveal without partiality, you will surely shatter everything.” A monk asked: “The thunderous sound vibrates, directly pointing to the ultimate teaching. The Dharma rain falls equally, moistening the vast world of sand grains. I won’t ask about the supreme vehicle; what about the matter of widely opening the precious precepts?” The Master said: “Rouse your spirit well.” The monk said: “From precepts arises concentration, from concentration arises wisdom. What about the phrase before ascending the precept platform—how is it pointed out?” The Master said: “Everywhere, the great function is held in hand.” The monk said: “The Dharma feast is impartial; the fourfold assembly returns to the source. Who receives the grace?” The Master said: “A child of Buddha dwelling here enjoys the Buddha’s own enjoyment.” The monk said: “Then all beings, heavenly or human, partake of this power of grace.” The Master said: “What does that have to do with me?” The monk bowed and said: “The dark green of Five Peaks startles the eye; the sound of streams in Twin Ravines is worth hearing.” The Master said: “You must personally reach this place to get it.” A monk asked: “What is the phrase of speaking for the Buddha?” The Master said: “No one else can say it.” The monk asked: “What is the phrase of teaching beings and benefiting them?” The Master said: “What rank do you currently occupy?” The monk asked: “What is the phrase of transmitting the Buddha’s mind-seal?” The Master said: “Layer upon layer, stitch and unstitch.” The monk said: “I have received the three phrases; what about the final matter?” The Master said: “If you ask again, what’s the use?” Then he said: “Before the arising of sentient beings or Buddhas, this matter is naturally pure and plain. If in the formless light you stir up even a slight thought of cultivation, hoping to perfect and complete it, and to trace its origin, the inconceivable pure nature itself desires to be free and unobstructed everywhere—how can it be achieved? After all, what to do? Stir and rise up, expand your true wisdom!” He then struck with the whisk and said: “Entering this gate, there is no abiding. Why not let the name be revealed anywhere? Since the name is revealed, the essential principle of the lineage’s key point can never be decisively chosen. This matter is no small thing. Now I will strike the bell and open it up. First stir your ambition, then hand it over directly, transforming the stages. If you fail to see this and wander into obscurity, wouldn’t it be truly diligent and sorrowful, yet still clearly clarified?” He struck the whisk again and said: “Even if you don’t approach it conceptually, you still cannot fully say ‘just use it accordingly.’ To respond to things in accord with the times—this is truly delusion. How can one explain its adaptability? Renew and again raise it; turn inward, turn outward—truly you may be lost, not knowing its boundaries. To pour out such sincere bitter words is the utmost. Rouse yourself with brilliant strategy to continue the bright torch. The teacher of Guoqing Temple spares no effort—I will erase your topmost eye, illuminating the profound mystery of the ancestral tradition.” He swung the whisk, shouted, and left the seat.

臘月十四日，晚參。「比來天氣寒冽，無位真人面門鼻孔凍缺半邊，幸賴通天手腳撥轉陽和，居以莊嚴報土。琪樹風前瞳瞳紅日，玉壺影裡靄靄蒼煙，囌嚕㗭唎㗭唎囌嚕，隱顯全該，自是不關章句。密怛悝孤、密怛悝智，精秘互嚴，試請君為甄別。若也知得今日說底即是明朝消息、明朝消息即是今日說底，則一切智智清淨，無二無分、無別無斷；其或未然，剛是諸仁諱卻。」

> Evening discourse on the 14th day of the 12th lunar month. "The weather is bitterly cold these days. The face, nostrils and all, of the Unborn bringer of truth \[1\] are half-frozen. Fortunately, the hands and feet that connect Heaven and Earth have turned the cold back to warmth and settled it in a land of adornment. Before jeweled trees, the red sun blazes bright; in the shadow of the jade vase, misty smoke rises gray. So Ro La Si Li, Si Li So Ro \[2\]—both hidden and manifest are fully present. This naturally has nothing to do with words or texts. The silent mantra essential and the silent epitome of intellect both secretly adorn each other. I ask you, noble ones: distinguish them. If you know that what is spoken today is precisely tomorrow's message, and what is spoken tomorrow is precisely today's message, then all knowledge is pure, without duality, without division, without distinction, without break. If not, then you have simply ignored it, sirs." \[1\] No parenthetical notes allowed. Use actual terminology. \[2\] No parenthetical notes allowed. Use original terms.

立春日，小參。「寒梅幾點，昨夜先開，諸仁者還知也無？知，則天上人間渾焉周匝；不知，則人間天上廓爾全該。佛種、道種、菩提種，人華、覺華、悲願華，等行發動，漸次生萌，山以之而崇高、水以之而深遠、人以之而精彩、物以之而生生，神而明之、觸類而長之，吾固知其莫之為而為、莫之至而至。秪如不涉生緣，壁立萬仞，個條衲僧柱杖又且如何任運？卓立乾坤無異色，光華觸處自披靡。」

> Spring Day Discourse: "A few cold plum blossoms opened last night—do you practitioners perceive this? If you do, then all realms, heaven and earth, are fully present in a single point. If you do not, then heaven and earth, all phenomena, are entirely revealed as they are. The seeds of Buddhahood, the seeds of the Path, the seeds of enlightenment; the blossoms of humanity, the blossoms of awakening, the blossoms of compassionate vows—all these arise and act together, gradually sprouting. Mountains become lofty through this, waters become deep and vast through this, people become radiant through this, things renew themselves through this. When one penetrates this with clarity and extends it by analogy, I know that what happens without deliberate action, what arrives without conscious effort—such is its nature. But if we set aside conditions and circumstances, standing alone like a sheer cliff ten thousand feet high—how does that lone monk's staff move freely? It stands upright, revealing a universe with no separate color; wherever its light shines, all obstructions naturally yield."

小參。「昨有人問：『如何是肉眼？』向他道：『普。』『如何是天眼？』『曉。』『如何是慧眼？』『得。』『如何是法眼？』『鑑。』『如何是佛眼？』『深。』」迺曰：「渾圇拋出，未免知希；花擘將來，無妨口過。一一為汝頌出：普，普，普，昭示無方所，透過威音更那邊，拾得寒山齊起舞。曉，曉，曉，萬里冰霜皎，過患纖毫不可尋，十方洞達無邊表。得，得，得，頓達本鄉國，恢廓無涯勝妙門，全機要領渠能扼。鑑，鑑，鑑，瞻聽如雷電，曾經滅向瞎驢邊，故得煥然而等現。深，深，深，枯木聽龍吟，五中且喜銷鎔盡，真際平提亙古今。」

> Teaching Session. The other day someone asked: "What is the physical eye?" I said to them: "Pervasive." "What is the heavenly eye?" "Clear." "What is the wisdom eye?" "Attained." "What is the dharma eye?" "Discernment." "What is the buddha eye?" "Profound." Then I said: "Presented as a whole, it inevitably finds few who recognize it; broken into pieces, it runs the risk of mistaken speech. One by one, I shall sing them for you: Pervasive, pervasive, pervasive— Shining forth without fixed place or direction, Reaching beyond the pinnacle of the primal sound, Picking up Han-shan and Shih-te, they dance together in joy. Clear, clear, clear— Ten thousand miles of frost and snow, bright and pure. Not a single trace of flaw or fault can be found; The ten directions are penetrated, with no boundary or limit. Attained, attained, attained— Suddenly arriving at your native land. The vast and boundless door of sublime wonder— Who can grasp its essential working and take command? Discernment, discernment, discernment— Your vision and hearing are like thunder and lightning. Having once disappeared into the blind donkey's side, They now emerge, radiant and manifest. Profound, profound, profound— The withered tree hears the dragon's chant. Within, it is a joy that all is melted away— The ultimate reality is held forth, leveling past and present."

晚參。舉：「《金剛經》曰：『一切聖賢皆以無為而有差別。』」拈起柱杖曰：「這個是無為法，差別在甚麼處？」卓一卓曰：「一種是聲無限意，那堪聽與不堪聽。」

> Evening session. The teacher raised a case: "The Diamond Sutra says: 'All sages and saints achieve distinction through the formless Dharma.'" Then, picking up his staff, he said: "This here is the formless Dharma. Where lies the distinction?" He struck the ground with the staff and said: "One kind of sound has infinite meaning — how could we speak of it as fit or unfit to hear?"

佛誕日，彌勒大士開光，奕是西堂鍵關，眾信設齋，請上堂。僧問：「于一時中成就五百億天子，證無生法忍，是相好光明也？是梵音清雅也？」師曰：「雲蔚霞蒸，與昔日無異。」僧曰：「則時時普示于人也。」師曰：「渠無面目，何處逢渠？」僧點胸曰：「我有肝腸，方知是我。」師曰：「拽脫手中叉袋口，始知無物不包羅。」僧曰：「即今拽脫又如何？」師曰：「打鼓普請看。」僧問：「如何是賓中主？」師曰：「寒拾豐干咠耳語。」「如何是主中賓？」師曰：「抽牽全藉裏頭人。」「如何是賓中賓？」師曰：「謂言洒落卻紛紜。」「如何是主中主？」師曰：「天上人間無等與。」僧不禮而退，師哂然。僧問：「未出母胎，度人已畢。未審度底是甚麼人？」師曰：「入得國清門，好喫國清棒。」僧曰：「已出母胎，因甚杳無蹤跡？」師曰：「你即今在那裡？」僧擬議，師便喝。僧曰：「五眼之中，開點底是那一隻眼？」師劈頭打下，乃曰：「爛爛然於漏盡時，一回落在眼裏，昧卻萬古晴空。不以一重去一重，而以一重添一重。無怪乎笑口扯開十丈，指天上下金盆。沐浴小兒，從此過二百四十日，亦罹是患。不可將為小小。國清忝承七鬯，自來膽大心粗。敢道本有光中，不妨更著一點。何也？攬真成立，色相宛然。山河大地，日月星辰，皆妙明真性之所顯現。何過患之有？」隨拈拄杖曰：「木上座聞與麼說，欣慶無量。湧身虛空，高七多羅樹，而作是言：『此固不錯，彼亦不惡。了了根源，見之如昨。一時參畢了無言，彈指門開寶樓閣。有一人焉，於此彈指，應念得入，入已還閉。經行坐臥，常在其中，堂奧宏深，渾無向背。或時高唱摩訶衍，迥出于百非之表。安之以第二位，阿誰敢說不是。』」彌勒于四月八日睹明星悟道，出《彌勒成佛經》。

> On the occasion of the Buddha’s birthday, the statue of the Bodhisattva Maitreya was consecrated. It also marked the beginning of a solitary retreat for Xitang. The assembly of faithful offered a meal, and they requested the Master to give a Dharma talk from the high seat. A monk asked, "Is it because, within a single hour, he helped five hundred billion heavenly beings realize the truth of no-birth, that we speak of excellent form and radiant light? Or is it because of the pure, elegant sound of his voice?" The Master said, "Like clouds gathering and mists rising, it is no different from days of old." The monk said, "Then he is forever revealing himself to everyone." The Master said, "He has no face or form—where can you meet him?" The monk pointed to his chest and said, "I have a heart and soul; only then do I know it is me." The Master said, "Once you tear open the mouth of the sack you're carrying, you'll realize nothing is left outside it." The monk asked, "What about now that it's torn open?" The Master said, "Beat the drum and invite everyone to see." Another monk asked, "What is the host within the guest?" The Master said, "Hanshan, Shide, and Fenggan whisper to each other." "What is the guest within the host?" The Master said, "Pulling and tugging all depends on the person inside." "What is the guest within the guest?" The Master said, "Though they claim to be free and easy, they are still caught up in confusion." "What is the host within the host?" The Master said, "In heaven above and on earth below, there is nothing to compare with it." The monk did not bow and withdrew. The Master smiled wryly. Another monk asked, "Before leaving the mother's womb, one has already finished saving beings. May I ask, what kind of beings are being saved?" The Master said, "If you enter the gate of Guoqing Temple, you'll get the Guoqing Temple's staff." The monk asked, "After leaving the mother's womb, why is there no trace of him?" The Master said, "Where are you right now?" The monk hesitated, and the Master shouted. The monk asked, "Among the five eyes, which one is the one that opens?" The Master struck him on the head, then said: "Blazing bright at the end of defilements, once it falls into the eye, it obscures the timeless clear sky. Instead of removing one layer after another, you keep adding one layer on top of another. No wonder your laughing mouth is torn open for ten yards, pointing to a golden basin falling from the sky. The bathing infant, after two hundred and forty days, also suffers this affliction. Do not take it lightly. Unworthy as I am, as the abbot of Guoqing Temple, I have always been bold and coarse. I dare to say that in the original inherent light, there is nothing wrong with adding a little more. Why? By gathering truth to establish form, appearances become vivid. Mountains, rivers, the great earth, the sun, moon, and stars—all are manifestations of the wondrous, bright, true nature. What harm is there in that?" Then he picked up his staff and said, "This wooden staff, upon hearing this, is filled with boundless joy. It rises into empty space, reaching a height of seven palm trees, and speaks thus: 'This is indeed not wrong, and that is also not bad. The fundamental source is perfectly clear; seeing it feels like yesterday. Once you've thoroughly investigated everything, beyond words, a snap of the fingers opens the jeweled pavilion. There is one person who, at this snap, responds and enters. Having entered, it closes again. Walking, standing, sitting, lying, he is always within it. The hall is vast and profound, with no front or back. Sometimes he loudly proclaims the Mahayana, standing far beyond all dualistic expressions. If you settle him in the second position, who dares to say that is wrong?'" <note>This refers to Maitreya's enlightenment upon seeing the morning star on the eighth day of the fourth lunar month, as recorded in the \*Maitreya Buddha's Enlightenment Sutra\*.</note>

辛酉元旦，兩序請上堂。拈香云：「此一瓣香，攬之於毫釐，充之於山岳，供養盡浮幢王剎諸正遍知、甚深妙典、弘法聖師，懇禱之誠在漏盡五更初，仰承維那早已顯發盡情，而今踏上個層臺面，不妨更宣一過。一願金輪統御，聖壽難量；二願海甸清寧，歲時豐稔；三願人人悟涅槃心，個個開正法眼。」迺攬衣就座，云：「有一人焉在此元會，將舉吾道之大以告。」隨震威一喝，云：「向所覆藏秘密，一時揭露無遺，十方洞達，捷化風行，何剎不披拂韶華？何物不仰承發肓？隨處作主，立處皆真，主賓肅穆而照用同時，功位雙彰而君臣道合。一之日如是，二之日亦然，三之日以至無量百千萬億日，無日不與眉間白毫交相映徹。」復喝一喝，云：「神之靈，聖之化，試請測其涯涘。」

> On New Year’s Day in the year Xinyou, the monastics requested the Master to ascend the hall. He lit incense and said: "This first wisp of incense—grasp it, and it fits in a hair’s breadth; expand it, and it fills mountains and oceans. I offer it to all the perfectly enlightened ones in the countless realms, the profound and wondrous teachings, and the great Dharma teachers. My sincere prayer begins in the last moment of the night, yet the Chant Leader has already revealed it fully in his practice. Now, as I step onto this platform, let me proclaim it once more: First, may the golden wheel of power reign, and the Emperor’s life be immeasurable. Second, may the lands be peaceful and harvests abundant season after season. Third, may every person awaken to the mind of nirvana and open the true Dharma eye." Then, adjusting his robe, he took his seat and said: "There is one here, within this assembly, who will reveal the essence of our path." He then gave a sharp shout: "All the hidden secrets have now been completely laid bare! The ten directions are transparent, transformation moves like the wind. Which realm is not touched by this spring’s radiance? What being does not receive its nurturing? Everywhere, you can be the master; wherever you stand, it is true. Host and guest are dignified, while insight and action work together. Merit and position both shine, and ruler and minister are united. This holds true for the first day, the second day, and the third day—up to countless billions of days. None are not fully illuminated by the white hair between the Buddha’s brows." He gave another shout and said: "The divine spirit and the sacred transformation—try to fathom their borders!"

小參。「入得猛字法門，近之如火聚；入得利字法門，觸之如太阿；入得迅字法門，聞之如雷霆；入得疾字法門，飲之如蠱毒。此人若到者裏，未有喫棒分在。何也？洗骨換腸徒自爾，通身手眼謾為參。」

> Brief Teaching: "If you enter the gate of the method of 'fierceness,' it is like coming near a blazing fire. If you enter the gate of the method of 'sharpness,' it is like touching a great sword. If you enter the gate of the method of 'swiftness,' it is like hearing a thunderclap. If you enter the gate of the method of 'rapidity,' it is like drinking poison. Even if a person reaches this point, they are not yet worthy of receiving a beating. Why is that? Cleansing the bones and exchanging the intestines is merely of one's own doing; the whole body has eyes and hands, yet it is in vain to seek."

為蛀空彌勒闍維。「此寶炬三昧，其得之者如須彌山流出金光，遍滿法界化成琉璃，於琉璃中放百寶光，一一光明示現成住壞空，望之如日、瞻之如雲，盡道已歸兜率，影跡不留，詎知別展風規，分身無量？秪如虛空背面，作麼生定離位之新機？」良久，云：「邈然獨立，慨然我懷，本無位次，寧用安排？」遂燒卻。

> This is the cremation of the Maitreya housed in the hollow. "This Samadhi of the Jeweled Torch—those who attain it are like Mount Sumeru emitting golden light, filling the entire realm of reality and transforming it into lapis lazuli. Within this lapis lazuli, a hundred jeweled lights radiate, each light revealing the cycles of formation, existence, decay, and emptiness. Gazing upon it, it is like the sun; looking at it, it is like a cloud. All paths have already returned to Tusita, leaving no trace. How could one know that it unfolds a new style and manifests countless bodies? Even so, what is the back of emptiness like? How can one determine the new potential that transcends position?" After a long pause, he said: "Vast and utterly independent—my heart is deeply moved. Originally, there is no rank or place—how could arranging be required?" Then, he burned it.

立首座、西堂，陞座。「大統綱宗中，先須識句。國清有三句：電光影裡扯得住紅旌一角，是不墮平實句；霹靂聲中捉敗白拈老賊，是不滯孤危句；銷鎔三尺霜華、坐致太平寰宇，是超越雙關句。有不依住此三句，亦無不依住知解，則能挈千聖之符、振群綱之領。」隨喝一喝，曰：「豈不綽綽然有餘裕哉？」

> Establishing the Senior Seat and Western Hall, the Master ascended the seat and said: "In the great framework of the tradition, one must first recognize key phrases. Guoqing has three phrases: To seize a corner of the red banner amid streaks of lightning—this is the phrase of not falling into the ordinary; To catch the old white-handed thief in the midst of thunderclaps—this is the phrase of not getting stuck in isolated danger; To melt the frost of a three-foot blade and bring peace to the world—this is the phrase that transcends duality. If one neither relies on these three phrases nor on any understanding of relying or not relying, they can lift the seal of a thousand sages and grasp the leading thread of all guiding principles." Then he gave a shout and said, "Is this not effortlessly spacious and free?"

小參。「若見諸相非相，即見如來。」豎起拂子曰：「此是非相，作麼生見如來？」迺放下曰：「及盡今時看處誠，如如向上絕安排，天然一種真尊貴，豈在華臺與寶臺。」

> Teaching: "If you see that all forms are non-form, you see the Tathagata." He raised his fly-whisk and said, "This is non-form. How do you see the Tathagata?" Then he put it down and said, "When you thoroughly examine the present moment, truth itself shines—beyond all artifice. A natural, genuine nobility—what need is there for flower thrones or jewel thrones?"

祈晴，小參。「拄杖子欲習初乾，未與如來法流水接。」卓一卓，云：「即以此心中中流入圓妙開敷，從真玅圓重發真玅盡得盡，浮幢王剎洋溢汪注而無際無涯，其奈明眼衲僧處處逐浪隨波，不解眾流截斷，冀其體淨用明、函蓋無遺，如麗天之杲日不可得也。山僧不惜神用，一時翻轉虛空。」隨震聲一喝，云：「不愁個個頂門上不燁燁生光。」

> Praying for Clear Weather, an Informal Discourse: "This staff wishes to begin drying, yet has not yet joined the flow of the Tathagata's Dharma-water." (He stamps the staff once.) "Just let this mind, through the middle, enter the wondrously opening and unfolding. From the true wondrous and perfect, again issue forth the true wondrous—all is realized to the utmost. The jeweled canopies and kingly worlds overflow and pour forth, boundless and without end. Yet what can be done when clear-eyed monks everywhere chase after waves and follow currents, unable to cut off the many streams? Hoping that their substance is pure and their function bright, that they cover everything without omission, like the blazing sun in the sky—this cannot be achieved. I, this mountain monk, do not begrudge spiritual power; in one moment, I turn the entire sky upside down." (With a sharp roar, he shouts:) "Don't worry—on every single one of your crowns, a radiant light will surely burst forth!"

師誕日，弟子力端、力進、力蘊、力本設齋，請上堂。問：「迦文放眉間白毫，照東方萬八千土，此是有限量底，如何是無限量底？」師云：「非識情之所能測。」進云：「南北東西又何足道？」師云：「汝之所知無越于此。」進云：「豈終不得其際耶？」師云：「殆智眼之未開耳。」問：「元始初開即不問，山河並永事如何？」師云：「秪在目前。」進云：「因甚自相懸隔？」師云：「要且難睹。」進云：「說同道別則不得也。」師云：「固合如是。」進云：「謝師答話。」師云：「月明簾外轉身難。」問：「金風初振，玉露翻涼，于此時中請師一語。」師云：「若將耳聽終難會。」進云：「恁麼則五峰聳出雲端外，雙澗波含塔影深。」師云：「眼處聞聲始得知。」進云：「果見揭開新日月，眼前別是一乾坤。」師云：「門戶潑天從爾入，上頭關捩更須通。」僧便歸位，師云：「更待何時？」問：「無俟于言而心悅者，其進東池之桃乎？其吹緱嶺之笙乎？」師云：「我有知乎哉？」進云：「若然者，則天機不張而五官悉備。」師云：「無知也。」進云：「動乾坤、該萬象底又是甚麼？」師云：「有鄙夫問於我，空空如也。」進云：「不知其然，何以及此？」師云：「我叩其兩端而竭焉。」乃云：「過去正法明如來入無生如幻三昧，張咸池古樂于五峰之間，始作翕如也，縱之純如也、皦如也、繹如也，洋洋乎彩動光流，居谷滿谷、在坑滿坑，三世諸佛不覺手之舞之、足之蹈之，于剎那際聞所聞、盡盡聞，不住空、覺極圓，空所空、滅寂滅，現前國清拄杖子雖則領攬無心，而得止之于有窮、流之于無止，威音以前其始無首，婁至以後其卒無尾，汝等各具雙雙捲葉，一似清風瞥屆，視之而無跡、聽之而無聲、慮之而不知、趁之而不及，既竭其才，則如有所立卓爾，更欲進而究其端倪、測其底蘊、極其本聞，昏昏默默不知其然，苟至於愚，可載而與俱。」良久，以手向空撲，云：「一曲兩曲，山高水深，年年此日，誰是知音？」

> \*\*On the Master's Birthday, Disciples Li Duan, Li Jin, Li Yun, and Li Ben held a meal offering and invited the Master to the Hall.\*\* A monastic asked: "Shakyamuni emitted a white hair light between his brows, illuminating eighteen thousand worlds in the east. This is something limited. What is the limitless?" The Master said: "It is something beyond the reach of sense-consciousness and intellect." The monastic continued: "Then what do north, south, east, and west matter?" The Master said: "Your knowledge has no boundary beyond what you perceive." The monastic asked: "Then does that mean we can never reach its limits?" The Master said: "It's just that the eye of wisdom has not yet opened." Another monastic asked: "I won't ask about the beginning of creation, but how about the mountains and rivers lasting forever?" The Master said: "It's right here before your eyes." The monastic pressed: "Then why are they separated from us?" The Master said: "It's simply hard to see." The monastic said: "People say it's the same, but the explanations differ—that can't be right." The Master said: "It certainly should be this way." The monastic said: "Thank you, Master, for answering." The Master said: "Turning around outside the moonlit curtain is difficult." A third monastic asked: "The golden wind has just begun to blow, the jade dew brings coolness—in such a time, please speak one phrase for us." The Master said: "If you try to hear it with your ears, you will never grasp it." The monastic continued: "Then the Five Peaks tower beyond the clouds, and the twin streams' waves contain the deep shadow of the pagoda." The Master said: "Only when you hear with your eyes can you truly know." The monastic said: "Indeed, I see that the new sun and moon are unveiled, and before my eyes is a whole new universe." The Master said: "The gate is wide open to the heavens—enter through it; but to get past the crucial point above, you must still have enlightenment." The monastic then returned to his seat. The Master said: "What are you waiting for?" Another monastic asked: "When the mind is delighted without need for words, is that like the peach tree by the eastern pond blooming, or like the flute playing on the Kouling Mountain?" The Master said: "Do I have any knowledge?" The monastic continued: "If that's so, then the heavenly mechanism is not displayed, yet all the senses are complete." The Master said: "There is no knowledge." The monastic asked: "Then what is it that moves heaven and earth and encompasses the myriad phenomena?" The Master said: "A common man once asked me, and I was utterly empty." The monastic said: "If one does not understand this, how can one reach it?" The Master said: "I examined his question from both ends until I exhausted it." The Master then said: "The Tathagata, the Past Proper Dharma-Light, entered the samadhi of no-birth and illusion, and spread the ancient music of Perfect Harmony among the Five Peaks. At first, the music arose in unison, then it expanded, pure and clear, flowing and melodious—vast and brilliant, light surging forth. The valleys were filled with it, the pits overflowed. The Buddhas of the three times couldn't help but wave their hands and dance their feet. In that moment of an instant, hearing was exhausted by the heard, and no faculty of hearing remained, yet they did not abide in emptiness. Awareness became utterly perfect; the object of emptiness and the subject of quiet were extinguished. Although the staff of Guoqing Monastery appears to have no grasping mind, it reaches stillness in the finite and flows on into the infinite. Before the King of Awesome Sound, there was no beginning; after the last stage of decline, there is no end. All of you have paired, rolled leaves of lotus; your liberation is like a pure wind suddenly arriving. You look for it but find no trace; listen for it but hear no sound; think of it but cannot know; chase it but cannot catch up. When you have exhausted all your abilities, it stands tall and independent before you. If you try to advance further to get to its roots and foundations, to plumb its depths, or to exhaust its fundamental hearing, you drift in hazy darkness and do not know where you are. If you can reach the state of utter simplicity, then you may ride it onward together." After a long pause, the Master reached out and clapped his hands into the air, saying: "One tune, two tunes—mountains are high, waters are deep. Year after year, on this day, who knows the sound?"

佛成道日，邑侯胡護法、防守張護法、儒學楊護法、徐護法、進士潘護法、鄉紳范護法，同闔邑文學居士等請上堂。僧問：「歷歷雲衢經緯，離離天闕文章。印空則寒芒玉壘，印水則霞彩珠聯。人在境中，己見轉歸自己；境在人中，如何融會目前？」師曰：「不礙攬真，無妨成立。」僧曰：「而今蓋覆伊不得也。」師曰：「秘密藏中善為汝置。」僧曰：「仁者見之謂之仁，智者見之謂之智。」師曰：「百姓日用而不知，故君子之道鮮矣。」僧曰：「一會靈山與昔日無異。」師曰：「汝小子識之。」乃云：「白雲不繫青山頂，剛有去來；明月長懸古澗心，幸無偏照。苟光境以俱亡，的的一真不肆驕于內，則廓爾虛涵；如寂滅以現前，森森列象不烜赫于外，則冷然獨耀。冷然獨耀，故能廓爾虛涵；廓爾虛涵，自得冷然獨耀。」隨以拂子作此○相，曰：「禮之用，和為貴，先王之道斯為美。老天、釋迦如何妄認些少零星以為一切眾生之智慧德相？」便下座。

> On the day of the Buddha's Enlightenment, the patrons—District Magistrate Hu, Military Commander Zhang, Confucian Scholar Yang, Scholar Xu, Degree Holder Pan, and Local Gentry Fan—together with the literary laypeople of the entire county, invited the Master to ascend the hall. A monk asked: "Clearly defined as celestial meridians, distinctly composed like heavenly writings. When imprinted in emptiness, it's frost-cold jade ramparts; when reflected in water, it's rosy clouds and pearls strung together. People dwell within the scenery, yet already perceive and return to themselves; scenery dwells within people—how can we integrate and realize it right before our eyes?" The Master said: "Without obstructing the true, without hindering its establishment." The monk said: "Now, nothing can cover it over." The Master said: "Well placed for you within the secret treasury." The monk said: "The benevolent see it and call it benevolence; the wise see it and call it wisdom." The Master said: "Ordinary people use it daily yet remain unaware—thus the way of the true person is rarely known." The monk said: "This assembly at Vulture Peak is no different from ages past." The Master said: "You, young follower, take note of this." Then the Master declared: "White clouds are not tethered to the blue mountain peaks—yet there is coming and going. The bright moon hangs forever over the heart of an ancient stream—fortunately, it shines without partiality. If both light and scenery are utterly forgotten, the one true reality, not flaunting itself within, becomes wide open and empty receptivity. If tranquil cessation manifests before you, the countless array of forms, not blazing outwardly, shines coldly in solitude. Shining coldly in solitude, it is therefore able to be wide open and empty receptivity; wide open and empty receptivity, it naturally attains to shining coldly in solitude." Then, with the ceremonial whisk, he drew a circle thus: ○, and said: "In the practice of ritual, harmony is most precious; the way of ancient kings is excellent for this. Why do Old Heaven and Shakyamuni mistakenly claim such minute and fragmented things to be the wisdom and virtue of all sentient beings?" He then stepped down from the seat.

除夕，晚參。「因汝顛倒知見，方有往來，往者已到極處，來者看他轉頭。眾中見與麼說，以為實情苦屈，只知的的歷歷是本地風光，安知變變奇奇是日旋三昧？󴐺謨佛陀、󴐺謨達磨、󴐺謨僧伽，話到歲寒心已見，青青松柏雪中看。」

> On New Year's Eve, during the evening assembly: "It is because of your inverted views that there is coming and going. One who has gone has already reached the ultimate place; one who is coming, watch him turn his head. Those in the assembly who hear this said think it is truly a bitter grievance. They only know that what is clear and distinct is the scenery of one's original ground. How could they know that what is transforming and wondrous is the samadhi of the sun's daily turning? Namo Buddha, Namo Dharma, Namo Sangha. When words reach the year's end, the mind is already seen — Among green pines and cypresses, seen amidst the snow."

辛酉小春，大國賓庭熙王太翁法名序勝六十壽，同令嗣貢生汝琇、郡司馬汝瑜、文學汝珣等啟建大悲懺道場，四七日圓滿，設齋請上堂。「天地與我同根，萬物與我一體，此言廣大無盡、悠久無疆之壽命也。同根則悠久，一體則廣大，且作麼生說個同根一體底道理？」隨豎起拂子云：「從無住本，立一切法，三際縱周，通達無礙。天以無住為本而普蓋，地以無住為本而普載，四時以無住為本而普行，萬物以無住為本而普生。生生無住則廣大，廣大則無盡，無盡則悠久，悠久則無疆。廣大無盡、悠久無疆之壽命，總之不出吾人之心。吾人之心，圓褁太虛，無欠無餘，彌綸萬有，無倚無偏，亙古今而不變，歷浩劫以常新。所以觀自在菩薩行深般若波羅密多時，照見五蘊皆空，五蘊既空，心地明徹。心同日，萬象不能逃影質；心同月，空界碧潭清皎潔；心同星，象緯雲衢歷歷呈；心同風，錦繡山川披拂中；心同雨，普滋物物真堪取；心同雷，潑天生意一時回；心同雲，妙德清涼蓋覆人；心同花，無限風光度歲華；心同香，繚繞氤氳為舉揚。心之所稟，發而為用，如是光明，如是清淨，如是廣大，如是圓滿，如是無礙，如是無盡；轉而為慈悲，為柔和，為忍辱，為謙恭，為偏攝，為出生，為摧折，為安慰，為永離，為遊歷，為照燭，為度越，為發揮，為擁護，為救療，為利濟，為不壞，為常住。菩薩與天地同根，萬物一體，體一而用別，根同而機異，顯著于事業，昭宣乎文章，人人可得而見，誰謂菩薩之言性與天道不可得而聞？弟子序勝，從廣大、圓滿、無礙、大悲心流出種種佛事，一切殊勝，所謂道場莊嚴殊勝、香花殊勝、餚饌殊勝、因緣殊勝、果報殊勝、福慧殊勝、功德殊勝。以此殊勝，仰報親恩，無恩不報；普利群生，無生不利。紫閤丹臺，註綿長之壽算；鳳毛麟趾，起奕葉之家聲。總之，願力殊勝隨心所。」僧出，師云：「滴水冰生，未可放過。」僧一喝，師云：「崖崩石裂，正好進程。」僧禮拜，師打一棒，云：「三十年後，此話大行也。」

> In the late autumn of 1681, the esteemed Elder Wang (Dharma name: Xusheng) of a prominent state guest family celebrated his sixtieth birthday. Together with his sons—the tribute scholar Ruxiu, the prefectural military official Ruyu, the literary scholar Ruxuan, and others—he established a Great Compassion Repentance ceremony. After forty-nine days, the ceremony was completed, and a vegetarian feast was offered to the assembly. "Heaven and earth share the same root as me; the ten thousand things are one body with me." These words speak of a life span that is vast and endless, eternal and boundless. If we share the same root, we are eternal; if we are one body, we are vast. But how can we understand this principle of 'same root and one body'? The teacher then raised his whisk and said: "From the non-abiding source, all dharmas arise. The three times (past, present, future) are fully pervaded, and one penetrates without obstruction. Heaven, with non-abiding as its foundation, covers all. Earth, with non-abiding as its foundation, supports all. The four seasons, with non-abiding as their foundation, proceed in turn. The ten thousand things, with non-abiding as their foundation, are born continuously. Continuous birth without abiding is vast. Vastness is without end. Without end is eternal. Eternity is without bounds. This vast, endless, eternal, boundless life span ultimately does not go beyond our own mind. Our mind completely envelops the great void, lacking nothing and having no surplus. It pervades all existence, leaning neither to one side nor the other. It is unchanging throughout ancient and modern times, and ever-new through countless eons. Thus, when Avalokiteśvara Bodhisattva practices the profound perfection of wisdom, he sees that the five aggregates are all empty. Since the five aggregates are empty, the mind-ground becomes clear and penetrating. The mind is like the sun—the ten thousand forms cannot escape its illumination. The mind is like the moon—the empty realm in the clear, placid pond is bright and pure. The mind is like the stars—the constellations and cloud highways clearly appear. The mind is like the wind—the embroidered landscapes are enveloped in its caress. The mind is like the rain—it universally nourishes each thing, truly worthy of being upheld. The mind is like the thunder—the life force that soaks heaven instantly returns. The mind is like the clouds—wondrous virtue and coolness cover all beings. The mind is like the flowers—limitless beauty crosses the years. The mind is like the incense—coiling and dense, it is raised and proclaimed. What the mind receives, it manifests as function. It is thus bright, thus pure, thus vast, thus complete, thus unobstructed, thus endless. It transforms into compassion, gentleness, patience, humility, universal acceptance, arising, breaking down, comfort, permanent separation, journeying, illumination, transcendence, unfolding, protection, healing, benefit, indestructibility, and permanence. The Bodhisattva shares the same root with heaven and earth and is one body with the ten thousand things. The body is one, but its functions are distinct. The root is the same, but the circumstances differ. This is clearly manifested in actions and brilliantly shown in expressions. Everyone can see it. Who can say that the Bodhisattva's words on nature and the heavenly way cannot be heard? The disciple Xusheng has caused all kinds of Buddha-work to flow forth from a vast, complete, unobstructed, great compassionate mind. Everything is sublime—the sublime adornment of the ceremony site, the sublime flowers and incense, the sublime food, the sublime causes and conditions, the sublime results, the sublime blessings and wisdom, the sublime merit and virtue. With this sublimity, he repays his parents' kindness, leaving no kindness unrequited. He universally benefits all beings, leaving no being unbenefited. On the purple pavilion and cinnabar terrace, his long life-span is recorded. The auspicious phoenix feathers and unicorn feet begin the illustrious family reputation again and again. In summary, the power of his vow is sublime, according with the mind's desires." A monk came forward. The teacher said: "A drop of water becomes ice—do not let it pass!" The monk gave a shout. The teacher said: "Cliffs crumble and rocks shatter—just the right time to proceed!" The monk bowed. The teacher struck him with his staff and said: "Thirty years from now, these words will be widely known!"

僧出，師問：「如何祖師西來意？」僧云：「踏著秤鎚硬似鐵。」師云：「甚處得來者消息？」僧云：「和尚處得。」師云：「莫謗山僧好。」

> A monk came out. The Master asked, "What is the meaning of the Patriarch's coming from the West?" The monk said, "Stepping on a scale weight, it's hard as iron." The Master said, "Where did you get that saying?" The monk said, "From you, the Master." The Master said, "Don't slander me, old monk."

師落堂，見禪眾無人處，不覺為之大哭。有僧出，師問：「不是心，不是物，不是佛，是甚麼？」僧云：「路逢死蛇莫打殺。」師云：「無底籃子盛將歸時如何？」僧云：「疑殺天下人。」師休去。少選，師問：「死蛇打殺也，還活也無？」僧一喝，師云：「未見崢嶸頭角。」僧擬進，師打云：「直須向者裏化去。」僧便禮拜，師呵呵大笑。僧問：「適來哭，而今因甚卻笑？」師云：「你道哭底是？笑底是？」僧云：「不是，不是。」師云：「畢竟作麼生？」僧云：「又被風吹別調中。」師呵呵大笑。

> The master finished his lecture and, seeing no one in the meditation hall, couldn't help but weep bitterly. A monk came out, and the master asked him, "Not mind, not object, not Buddha—what is it?" The monk replied, "If you meet a dead snake on the road, don't kill it." The master said, "What if you put it in a bottomless basket and carry it home?" The monk said, "That would make everyone in the world doubt." The master stopped there. After a moment, the master asked, "The dead snake has been killed—can it still live or not?" The monk gave a shout. The master said, "I haven't seen its majestic horns yet." The monk tried to speak further, but the master struck him and said, "You must transform right here." The monk then bowed. The master laughed heartily. The monk asked, "A moment ago you wept, and now why do you laugh?" The master said, "You tell me—which is right, weeping or laughing?" The monk said, "Neither, neither." The master said, "Then what, after all?" The monk said, "I've been blown into a different tune by the wind." The master laughed heartily.

僧出佇立，師問：「闍黎不是不將來，山僧不是不祗對。」僧展兩手，師云：「你道有如是道理，無如是道理？」僧無語，師云：「你不問我，我不答你。」

> A monk stood waiting. The master said, "It’s not that you don’t bring a question, and it’s not that I don’t respond." The monk held out both hands. The master said, "Do you think there’s principle here, or is there no principle?" The monk was silent. The master said, "If you don’t ask me, I won’t answer you."

僧問：「如何諸佛出身處？」師云：「清波無透路。」僧云：「意旨如何？」師云：「再問復何來？」

> A monk asked, "What is the place of origin for all Buddhas?" The master said, "In clear waves, there is no path to traverse." The monk asked, "What is the meaning of that?" The master said, "Since you ask again, why have you come?"

師喚有斐，斐禮拜，拂袖歸位。師云：「是甚麼道理？」斐云：「不向和尚道。」師云：「為甚不道？」僧云：「知音不必頻頻舉。」師休去。

> The master called to Youfei, who bowed, then flicked his sleeve and returned to his seat. The master said, "What is the meaning of this?" Youfei replied, "I will not tell the master." The master asked, "Why won't you say it?" Youfei said, "A kindred spirit need not be reminded repeatedly." The master fell silent.

僧問：「萬法歸一，一歸何處？」師云：「寒山灶門一片石，有力者夜半負之而去。」

> A monk asked: "All things return to the One—where does the One return to?" The master said: "There is a stone by Hanshan's kitchen door. One night, a strong man picked it up and carried it away."

問：「不觸不背是如何？」師云：「恰。」僧再問，師云：「增一毫不得，減一毫不得。」

> A monk asked, "How is it to neither cling to nor reject anything?" The master replied, "Just so." The monk asked again, and the master said, "You cannot add a single hair to it, nor subtract a single hair from it."

問：「如何諸佛出身處？」師云：「松風埋古殿。」僧擬議，師云：「覓之不可見。」

> Question: "Where do all Buddhas come from?" The master said: "Pine wind buried the ancient hall." The monk began to ponder, and the master said: "You cannot find it by seeking."

僧出，師問：「不用如何若何，便請單刀直入。」僧便喝，師亦喝，僧又喝，師云：「敗也。」

> A monk was leaving, when the master said: "Without all these 'hows' and 'whats,' just strike straight in with the sword." The monk let out a shout. The master also shouted. The monk shouted again. The master said: "You're finished."

僧問：「不與萬法為侶者是什麼人？」師云：「巍巍獨坐大雄峰。」

> A monk asked, "What is the person who is not a companion to any phenomenon?" The master replied, "That person sits alone, majestic and solitary, upon the Great Peak."

僧問：「喚作竹篦則觸，不喚作竹篦則背，不觸不背，喚作甚麼？」師云：「一字兩頭垂。」僧禮拜，師云：「本之不著畫。」

> A monk asked, "If I call it a bamboo whisk, that sticks to the name; if I don't call it a bamboo whisk, that turns away from it. Neither sticking nor turning away, what should I call it?" The Master said, "A single character with both ends hanging down." The monk bowed. The Master said, "The original is not painted."

僧問：「如何祖師西來意？」師云：「進一步迷其理，退一步失其事。」僧云：「謝師指示。」師云：「逢人切莫錯舉。」

> A monk asked, "What is the meaning of the Patriarch coming from the West?" The Master replied, "Take a step forward and you're lost in principle; take a step back and you miss the reality." The monk said, "Thank you for your instruction, Master." The Master said, "Be sure never to raise this matter carelessly before others."

師豎竹篦云：「直釣釣金鱗，曲釣釣跛鱉，山僧擲釣也，還有衝浪金鱗麼？」僧便喝，師云：「將謂鯨鯢澄巨浸，卻嗟蛙步輾泥沙。」僧禮拜起，師云：「釣竿斫盡重栽竹，不計功程得便休。」

> The master held up a bamboo rod and said: "With a straight hook, you catch golden fish; with a curved hook, you catch lame turtles. Now I've cast my line—are there any golden fish leaping through the waves here?" A monk immediately shouted "Katsu!" The master replied: "I thought there were great whales stirring the vast ocean, but instead I see only frog steps crushing sand and mud." The monk bowed, then rose. The master said: "When the fishing pole is worn out, plant new bamboo. Don't count the effort—just rest once you succeed."

僧問：「喚竹篦則觸，不喚竹篦則背，不觸不背，畢竟喚作甚麼？」師云：「三玄收不得，四句豈能該？」維那云：「則截斷兩頭，光烯烯地去也。」師云：「老老大大，作這般見解。」那問師，師云：「倚天長劍逼人寒。」

> A monk asked: "Call it a bamboo whisk and you're attached; don't call it a bamboo whisk and you're deviating. Neither attached nor deviating — what, in the end, should it be called?" The master replied: "The Three Mysteries can't contain it; how could the Four Phrases possibly cover it?" The supervisor said: "Then it cuts off both ends and goes shining bright into the distance." The master said: "At your age, to have such shallow understanding." When the supervisor asked the master again, the master said: "A sky-scraping sword chills one to the bone."

師問：「不是心，不是佛，是什麼？」僧云：「露。」又云：「突出難辨。」師云：「觀世音菩薩將錢買胡餅，放下手來卻是饅頭。」僧出，禮拜起，師劈頭一棒，曰：「不用低頭，思量難得。」僧曰：「不思量時如何？」師曰：「踏著秤鎚硬似鐵。」

> The Master asked, "If it's not the mind, and it's not the Buddha, then what is it?" The monk replied, "Dew." Then said, "It suddenly appears and is hard to recognize." The Master said, "Guanyin Bodhisattva used money to buy a flatbread. When she opened her hand, it turned out to be a steamed bun." The monk stepped forward, made a bow, and as he rose, the Master struck him on the head with a stick, saying, "No need to lower your head—it's hard to grasp through thought." The monk asked, "What about when there is no thinking?" The Master replied, "If you step on a scale weight, it's as hard as iron."

問僧：「不是心，不是物，不是佛，是什麼？」僧曰：「築著磕著。」師云：「築著磕著個什麼？」曰：「一狀領過。」師曰：「領過後時如何？」曰：「家裡人說家裡話。」師曰：「甚處學這虛頭來？」僧無語。師曰：「可知禮也。」

> The Master asked a monk, "It is not the mind, it is not an object, it is not a Buddha — what is it?" The monk replied, "It's just bumping into things and stumbling over them." The Master said, "What is it that you bump into and stumble over?" The monk said, "One accusation covers it all." The Master asked, "After covering it all, what then?" The monk replied, "People of the same household speak the household language." The Master said, "Where did you learn this kind of empty talk?" The monk was silent. The Master said, "Now that's proper manners."

問：「如何是真佛？」師曰：「只應元亮是仙才。」「如何是真法？」師曰：「水窮山盡石門開。」「如何是真道？」師曰：「親入桃源又轉來。」

> Question: "What is the true Buddha?" Master replied: "Only Yuanliang is an immortal genius." Question: "What is the true Dharma?" Master replied: "When the water ends and the mountain ends, the stone gate opens." Question: "What is the true Path?" Master replied: "Once you enter the Peach Blossom Spring, you must turn back again."

問：「如何是第一句？」師曰：「金毛獅子何處討？」曰：「如何是第二句？」師曰：「七珍八寶連塵掃。」曰：「如何是第三句？」師曰：「扶起不妨又推倒。」

> A student asked, "What is the first statement?" The master said, "Where would you look for a golden-haired lion?" The student asked, "What is the second statement?" The master said, "Sweep away the seven jewels and eight treasures, along with the dust." The student asked, "What is the third statement?" The master said, "Helping it stand up is no different from pushing it down."

又僧問：「如何是真佛？」師曰：「乘境何常不出來。」曰：「如何是真法？」師曰：「豈肯隈刀避箭。」曰：「如何是真道？」師曰：「庶幾不相孤負。」

> Another monk asked: "What is the true Buddha?" The Master said: "When riding on conditions, how could one not emerge from them?" The monk asked: "What is the true Dharma?" The Master said: "Would it be willing to hide from knives and avoid arrows?" The monk asked: "What is the true Path?" The Master said: "Perhaps then it would not be disappointed."

問：「如何是第一玄？」師曰：「遼空鏃發貴機先。」曰：「如何是第二玄？」師曰：「箭落群空血濺天。」曰：「如何是第三玄？」師曰：「萬象森羅一串穿。」

> Question: "What is the First Mystery?" The Master said: "An arrow shot into the empty sky, precious mechanism set in motion first." Question: "What is the Second Mystery?" The Master said: "The arrow falls, emptying the flock, blood splattering the sky." Question: "What is the Third Mystery?" The Master said: "All the myriad forms and appearances, strung through on a single thread."

問：「如何是第一句？」曰：「本之不兆。」「如何是第二句？」曰：「傳之奚取。」「如何是第三句？」曰：「寥寥雄機，落落虛宇。」

> Question: "What is the first phrase?" Answer: "The origin shows no sign." Question: "What is the second phrase?" Answer: "Transmitting it, why grasp at all?" Question: "What is the third phrase?" Answer: "Vast and deep, the great function; open and clear, the empty space."

問：「如何是第一句？」曰：「不辭向道，只恐鈍置。」「如何是第二句？」曰：「還怪得鈍置麼？」曰：「如何是第三句？」曰：「罪過！罪過！」

> Question: "What is the first statement?" Answer: "I'm willing to tell you, but I'm afraid it would only confuse you." Question: "What is the second statement?" Answer: "Do you still mind being confused?" Question: "What is the third statement?" Answer: "Oh, forgive me! Forgive me!"

問：「如何是第一句？」曰：「悔不慎當初。」「如何是第二句？」曰：「他後作麼生？」「如何是第三句？」曰：「好事不如無。」

> Question: "What is the first phrase?" Answer: "Regret not being careful from the start." Question: "What is the second phrase?" Answer: "What will happen afterward?" Question: "What is the third phrase?" Answer: "Good deeds are not as good as having none."

師一日垂問：「菩提本無樹，山門前底從甚處得來？」一曰：「某甲從來疑著。」一曰：「他秪管拄地撐天。」一曰：「特出難辨。」一曰：「國清門下。」一曰：「萬古當空立，何勞更舉揚？」一曰：「露。」一曰：「總教大地承蔭去。」僧請師代，師代曰：「和尚有個瞥地，某甲即道。」又曰：「打鼓普請看。」

> One day, the Master put forth a question: "The bodhi tree originally has no form—so where did this one in front of the mountain gate come from?" One replied, "I've always been puzzled by this." One said, "It just props up the sky and braces the earth." One said, "It's exceptionally clear, yet hard to distinguish." One said, "Under the Guoqing Monastery gate." One said, "Standing alone in space for ten thousand ages—why trouble ourselves to raise it further?" One said, "Revealing." One said, "Let the whole earth be shaded by it." A monk asked the Master to reply for them. The Master answered, "If the Reverend has an insight, then I'll speak." Another added, "Beat the drum and gather everyone to see."

「就雨風、放蕩自在，趁雲霞、舒卷隨心。從今撒手縱橫去，莫問通玄奇特情。」

> Let the rain and wind roam free; ride the clouds and mist, opening and closing as the heart pleases. From now on, let go and wander freely—ask nothing of mysterious powers or extraordinary paths.

通玄末後偈作偈後，端坐而化。

> Thus ends this mysterious final verse. <note>(After composing this verse, he sat upright and passed into nirvana.)</note>