---
title: "竺峰敏禪師語錄 · 住四川忠州敕建振宗禪寺語錄二"
description: "竺峰敏禅师语录是清代临济宗高僧幻敏禅师的说法开示集由弟子性鉅性湛等编录附有后录该书是研究清初临济宗禅法的重要文献收录了幻敏禅师的上堂法语机缘问答书信偈颂等内容体现了其直指人心见性成佛的禅学思想对于了解明清之际禅宗的发展脉络与思想特色具有较高的历史与学术价值是佛教禅宗典籍的重要组成部分"
url: "https://rushiwowen.co/en/r/cmgn3z83a0hvlk10450hmrflh"
---

## 竺峰敏禪師語錄卷之二

> Record of Chan Master Zhufeng Min's Teachings, Volume 2

嗣法門人性鉅　湛等編

### 住四川忠州敕建振宗禪寺

康熙丁卯佛成道日，闔郡文武官紳、四眾等請師復住治平禪寺，結制上堂。拈疏云：「應現妙圓身，錦繡任鋪陳，珠璣錯落處，維那誦分明。」宣畢，師顧座，喝一喝云：「要逼生蛇化活龍，剔起眉毛看惡發。」遂陞。拈香云：「此瓣香，光昭日月，焰覆乾坤，爇向爐中，奉祝當今皇帝萬歲萬萬歲！皇后齊年！太子千秋！伏願紫極凝禧，日祝聖朝長有道；前星耀彩，同歸覺海永無疆。此瓣香，秉靈山之囑，顯妙應之威，爇向爐中，奉為滿朝文武、闔國公卿、本郡文武官宰、眾護法，伏願澤倍霖，股肱鹽梅，襄聖治功愈細柳，山河帶󴢗著徽猷。此瓣香，源同泗水，脈洽曹溪，爇向爐中，奉為闔郡檀那、本山耆宿，伏願永為法海津梁，恒作叢林山斗。此瓣香，分弗為兩，析不成三，爇向爐中，奉上高峰得戒和尚、薙髮二位尊師，伏願三聚嚴明，法法心傳清白；五株挺秀，時時針下頂門。此瓣香，生于無影之墟，產于不響之谷，向推不開、卸不下處承當，無安排、莫可說處啟口，茲則二番拈出，爇向爐中，供養傳靈山道脈六十三世上鐵下壁先師老和尚，用酬法乳之恩。伏願慶衍寂光，二株嫩桂行行秀；淵長道脈，雙燦新篁個個鮮。」斂衣就座。白椎竟，問：「聖明統御，萬國咸寧，道合君臣，河清海晏。正恁麼時，和尚又作麼生？」師云：「慣用靈蛇，勢赫赫萬層。」進云：「本郡文武官宰、紳衿護法請開選佛場，有何利益檀度？」師云：「活捉生馬，威昂昂千里。」進云：「恁麼則壽如山，福如海，瓜瓞綿綿，簪纓藹藹。」師云：「諦當更諦當。」問：「聚雲心印，臨濟綱宗。如何是臨濟第一句？」師云：「前三三，後三三。」「如何是第二句？」師云：「七不成，八不就。」「如何是第三句？」師云：「茶斟三個棗。」進云：「恁麼不獨衲僧咸有慶，文經武緯盡恩榮。」師云：「且喜小出大遇。」問：「至道真乘，本無言說；應機接物，須賴激揚。至道真乘即不問，應機接物事如何？」師云：「曹溪有路人皆到。」進云：「嶺畔寒梅新發秀，山頭瑞雪鬥芳妍。未審是神通妙用？法爾如然？」師云：「信是誰人得得來。」進云：「恁麼從此治平揚法化，千邦萬國荷真風。」師云：「今日恰遇同參。」乃卓拄杖，云：「恁麼，恁麼，幾度頻臨江上望，寒梅花向雪中開；不恁麼，不恁麼，嫩柳搖金線，且要應時來。試看釋迦老子，明星一點、奇哉三嘆，譬說喻說、論教論宗，以至調跛驢、醫瞎馬，不過應個時節；又看歷代祖師，說什麼謹嚴、高古、細密、簡明、親切、轉身、異類，末後拈麈柄、說脫空，不過應個時節。秪如現前護法四眾等請山僧開爐選佛、結百念期，致令他畫地為限，又令披五條、七條、二十五條，一皈依、二皈依、三皈依，路從平處險，人向靜中忙，且道是應時節？不應時節？」復卓一卓，云：「本是江湖一釣翁，自南自北自西東。」復舉：「波斯匿王問世尊：『聖義諦中還有世俗諦否？若言其有，智不應一；若言其無，智不應二。一、二之義，其義云何？』佛言：『大王！汝于過去龍光佛時曾問此義。我今無說，汝今無聞。無說無聞，是名一義？二義？』」師云：「看他波斯匿王意欲連科及第，世尊即將名覆金甌。今日眾中若有問一義？二義？山僧但撫掌呵呵。何故聻？自從舞得三臺後，拍拍原來總是歌。」結椎，下座。

> In the year of the Dingmao (1687), on the day of the Buddha's Enlightenment, the civil and military officials, gentry, and the fourfold assembly of the entire county invited the Master to return and reside at Zhiping Zen Monastery. At the opening of the retreat, he held up the announcement and said: "The wondrous and perfect body responds, embroidered brocade is laid out freely; pearls and gems scatter in myriad patterns, and the reciter proclaims clearly." After the recitation, the Master looked at the seat, gave a shout, and said: "To force a living snake to transform into a living dragon, raise your eyebrows and watch the fierce action." Then he ascended the seat. Holding up incense, he said: "This incense, its light illuminates the sun and moon, its flames cover heaven and earth. I offer it in the burner, praying for the current Emperor: ten thousand years, ten thousand times ten thousand years! May the Empress live as long, and the Crown Prince enjoy a thousand autumns. I humbly vow that the Purple Pole gathers blessings, and daily we wish the sage dynasty long-enduring in the Way; the leading star radiates brilliance, returning together to the ocean of awakening, boundless and everlasting. "This incense, bearing the commission from Vulture Peak, manifesting the awesome power of wondrous response. I offer it in the burner on behalf of the civil and military officials of the court, the dukes and ministers of the nation, and the civil and military officers of this prefecture, along with all the Dharma protectors. I vow that their grace may be like timely rain, doubling the blessings; as limbs and seasoning, they aid the sage governance, their achievements surpassing the fine willows; may mountains and rivers forever bear their excellent plans. "This incense, its source is the same as the Si River, its vein flows with Cao溪. I offer it in the burner on behalf of all the donors of the prefecture and the senior elders of this mountain monastery. I vow that they may forever be the ferry and bridge of the Dharma sea, always serving as the lofty peaks and guiding stars of the monastic community. "This incense, divided it does not become two, split it cannot make three. I offer it in the burner to the high preceptor of the precepts and my two tonsure masters. I vow that the three sets of precepts be strictly maintained, each dharma transmitted with pure heart; the five plants stand tall and flourishing, ever needling the crown of the head. "This incense, born in the realm without shadow, produced in the valley without echo. It is undertaken where one cannot push it open or set it down; it speaks where there is no arrangement and nothing can be said. Now I hold it out a second time, offering it in the burner to the teacher of teachers, the sixty-third patriarch of the Vulture Peak lineage, the Venerable Upper Iron, Lower Wall. I use this to repay the kindness of the Dharma milk. I vow that his celebration extends through the tranquil light; the two tender cassia trees grow row upon row flourishing; the deep and long lineage of the Dharma, paired fresh bamboo shoots, each one vivid and new." He gathered his robes and sat on the seat. After the mallet was struck, someone asked: "The sage emperor rules above, and all nations are at peace. The Way unites ruler and minister, the river is clear and the sea calm. At this very moment, what will the Master do?" The Master said: "I am accustomed to using the spiritual serpent; its power blazes in a thousand layers." The questioner continued: "The civil and military officials of this prefecture, along with the gentry and Dharma protectors, request the opening of the field of enlightenment. What benefit does this bring to the practice of giving?" The Master said: "Capturing a wild horse alive, its might rears up a thousand miles." The questioner said: "If so, then may longevity be like a mountain, blessings like the sea, descendants unbroken like melon vines, and official honors abundant and flourishing." The Master said: "Be even more precise, more precise." Another asked: "The mind seal of Juyun, the fundamental teaching of Linji. What is the first statement of Linji?" The Master said: "Three threes before, three threes after." "What is the second statement?" The Master said: "Seven does not form, eight does not complete." "What is the third statement?" The Master said: "Tea is poured with three jujubes." The questioner said: "If so, not only do the monks all rejoice, but both civil refinement and military strategy are bathed in grace and honor." The Master said: "How fortunate that from a small exit comes a great encounter." Another asked: "The supreme truth and true vehicle fundamentally has no words; responding to opportunities and engaging with things requires stimulation and uplift. I do not ask about the supreme truth and true vehicle; what about responding to opportunities and engaging with things?" The Master said: "The path at Caoxi has a road that everyone reaches." The questioner said: "By the ridge, the cold plum blossoms newly show their beauty; on the mountain peak, auspicious snow contends in fragrance and brilliance. Is this the mysterious function of spiritual powers, or is it naturally so?" The Master said: "Who is it that truly comes thus?" The questioner said: "If so, from now on Zhiping spreads the Dharma transformation, and a thousand nations and ten thousand lands bear the true wind." The Master said: "Today we happen to meet as fellow practitioners." Then he struck the staff and said: "Thus, thus — how many times have I come to the river's edge to gaze, cold plum blossoms blooming amid the snow. Not thus, not thus — tender willows sway with golden threads, yet we must respond to the season. Look at Śākyamuni, the old man: a single point of the morning star, three times the wonder exclaimed, with similes and metaphors, discussions of teachings and traditions, even adjusting the lame donkey and healing the blind horse—all merely responding to the season. Look again at the patriarchs of past generations: what do they say of rigor, antiquity, subtlety, conciseness, intimacy, turning around, or entering other realms? In the end, they lift the whisk and speak of emptiness—merely responding to the season. As for the present assembly of protectors and the fourfold multitude inviting this mountain monk to open the furnace and select Buddhas, to establish this hundred-day retreat, causing others to mark boundaries on the ground and to don the five-, seven-, and twenty-five-strip robes, taking refuge once, twice, thrice—the road becomes dangerous on the level ground, and people grow busy in stillness. Tell me, is this responding to the season, or not?" He struck the staff again and said: "Originally a fisherman of rivers and lakes, from south to north, from west to east." Then he raised the case: "King Prasenajit asked the World-Honored One: 'In the ultimate truth, is there still conventional truth? If you say it exists, wisdom should not be one; if you say it does not, wisdom should not be two. What is the meaning of one and two?' The Buddha said: 'Great King! In the past, at the time of Buddha Dipaṅkara, you already asked this question. Now I have nothing to say, and you have nothing to hear. No saying and no hearing—is this called one meaning, or two meanings?'" The Master commented: "Look at King Prasenajit, wishing to pass the examinations in successive degrees, but the World-Honored One simply covered the golden bowl with his name. Today, if anyone in this assembly asks about one meaning or two meanings, this mountain monk would simply clap his hands and laugh. Why? Since learning to dance the Three Terraces, every beat turns out to be a song." He struck the mallet and descended from the seat.

聞一上座請上堂。問：「先哲道：『一喝分賓主，照用一齊行。』秪如兩堂首座未下喝時，照用在甚麼處？」師云：「露聲風走葉，山色石留雲。」進云：「既喝之後，照用歷然，日午三更，何須點綴？」師云：「剎竿頭上仰蓮心。」進云：「恁麼賓主全收一句自道去也。」師云：「試道看。」進云：「掬水月在手，弄花香滿衣。」師云：「得便宜處失便宜。」乃舉：「洞山參雲門，門云：『近離甚處？』山云：『查渡。』門云：『夏在甚處？』山云：『湖南報慈。』門云：『幾時離彼？』山云：『八月二十五。』門云：『放汝三十棒。』明日，洞山復問云：『昨日蒙和尚放三頓棒，不知過在甚麼處？』門云：『飯袋子，江西、湖南便恁麼去？』山于言下有省，作禮起，乃曰：『他日向孤峰頂上盤結草菴，不蓄一粒米，不栽一莖菜，接待十方衲子，盡與伊抽釘拔楔，脫卻赤脂帽子，卸卻滑臭布衫，令他脫灑灑地作個慶快衲僧，好不俊哉！』門云：『汝身如椰子大，開如許大口。』」師云：「恁麼說話，恰似大虫戴紙帽，好笑又驚人，若不是治平約法三章，未免被他瞞頇一上。今日聞一禪人遠來辦供，山僧亦不問渠過所郵程，但道：『逢著家中人，便說家裏話，六月賣松風，恐其難定價。』既是價值未定，再示一偈以酬志誠：衝開桃浪展綸絲，燒尾無容淹別虀，鱗翼養成隨奮勇，雷轟電掣應當時。」喝一喝。

> A senior monk requested the Master to give a sermon. The monk asked: "An ancient worthy once said, 'One shout distinguishes host and guest; illumination and function act together.' When the two head monks of the two halls had not yet shouted, where were illumination and function?" The Master said: "Dew sounds as wind moves through leaves; mountain colors linger as clouds rest upon rocks." The monk continued: "After the shout, illumination and function are clearly manifest. At noon or midnight, why add any embellishment?" The Master said: "The lotus heart atop the banner pole." The monk responded: "If so, host and guest are fully encompassed—I'll speak a line myself." The Master said: "Try saying it." The monk said: "Cup water, moon in hand; play with flowers, fragrance fills the robe." The Master said: "Where you gain advantage, you lose it." Then the Master raised the case: "Dongshan went to consult Yunmen. Yunmen asked, 'Where have you recently come from?' Dongshan said, 'Chadu.' Yunmen asked, 'Where did you spend the summer?' Dongshan said, 'Baoci Temple in Hunan.' Yunmen asked, 'When did you leave there?' Dongshan said, 'The twenty-fifth of the eighth month.' Yunmen said, 'Thirty blows for you!' The next day, Dongshan again asked, 'Yesterday you were kind enough to bestow thirty blows, but I do not know what my fault was.' Yunmen said, 'You rice bag! Are you just going to wander off between Jiangxi and Hunan like that?' At these words, Dongshan had an insight. He made a bow and rose, then said, 'In the future, I will go to a solitary peak and build a grass hut, storing not a single grain of rice, planting not a single stalk of vegetables, to receive monks from the ten directions. For every one, I will pull out their nails and knock loose their wedges, strip off their red lacquer hats, take off their slippery stinking cloth robes, and let them be completely free and easy, becoming joyful and carefree monks. Wouldn't that be splendid!' Yunmen said, 'Your body is only the size of a coconut, yet you open a mouth that big.'" The Master commented: "Speaking like that is like a tiger wearing a paper hat—funny, yet startling. If not for the strict three articles of restraint from the peaceful rule, he might have fooled everyone. Today, a monk named Wenyi has come from afar to offer provisions. I do not ask about his journey or where he passed through, but simply say: 'When you meet someone from your own home, speak of household matters. In the sixth month, selling the sound of pine winds—it would be hard to set a price.' Since the price is not yet fixed, here is another verse to repay his sincere intention: Burst through the peach-blossom waves, casting the fishing line, The burnt-tailed carp cannot linger in the minced relish. Once scales and wings are matured, follow the brave surge— When thunder roars and lightning flashes, the moment is now." The Master gave a shout.

傅晉美居士祈嗣，請上堂。問：「赤帝乘權，一片椒花現瑞；朱明司令，滿園桃實敷榮。睹物興慈即不問，應時及節事如何？」師云：「日永風和善慶優。」進云：「即今晉美檀越啟請和尚陞座，如何是箕裘有托一句？」師云：「桂子應時發，心花次第開。」進云：「恁麼則彩鳳駕祥雲飛出，石麟隨吉夢迎來。」師云：「快須領取問頭。」乃云：「夏日長，屆麥秋，雨暘若，萬象優，海印重光徵兆瑞，山悠悠自水悠悠，三柸濁酒娛歲月，一炷心香注聖流。平息了，萬事周，一顆摩尼衣下收，既是衣珠在掌，不免主賓酬唱一上。昔有一官人參南堂和尚，咨決心要，堂使其好處提撕，適入廁，俄聞穢氣，急以手掩鼻，豁然自省，即呈偈曰：『從來姿韻愛風流，幾笑時人向外求，萬別千差無覓處，得來原在鼻尖頭。』」師云：「者漢得之雖易，不無鼻孔心酸，爭似晉美居士無二乃性、恒一其心？但述一偈以酬來意：桂栽自是英華起，九九還能喜香波，目下有枝榮輔弼，玄仍臺上鴈行多。」

> Lay Buddhist Jinmei made an offering and prayed for a child. The Master ascended the hall. A monk asked: "The Red Emperor holds sway, and a single cassia blossom appears as an auspicious sign; the season of bright summer commands, and the garden's peach fruits flourish in abundance. Observing these things and arousing compassion—I don't ask about that. But what about responding to the season and meeting the occasion?" The Master said: "Days are long, winds are gentle, and good fortune abounds." The monk continued: "Now Jinmei, the benefactor, invites the Venerable to ascend the seat. What is the phrase about having a worthy heir to carry on the family line?" The Master said: "The cassia blooms in due season, and the flowers of the mind open one after another." The monk said: "Then a colored phoenix rides auspicious clouds and flies out; a stone unicorn is welcomed with auspicious dreams." The Master said: "Quickly, grasp the essence of the question." Then the Master spoke: "The summer days are long, reaching the wheat harvest season; rain and sunshine are timely, and all phenomena flourish. The ocean seal shines anew, manifesting signs of good fortune. Mountains stretch far, and waters flow on their own. Three cups of cloudy wine pass the years; one stick of incense from the heart pours into the stream of sages. When all is settled, all matters are complete—one wish-fulfilling jewel is stored beneath the robe. Since the jewel in the robe is in hand, one cannot but engage in a guest-host exchange. In the past, an official once called on Venerable Nantang to resolve matters of the mind. Nantang told him to cultivate mindfulness at a good place. Entering the latrine, he suddenly smelled the stench and quickly covered his nose with his hand. In a flash, he awakened and presented this verse: 'My natural grace and elegance loved refinement; I laughed at people of the times seeking outside. Though ten thousand differences and a thousand distinctions have no place to be found, What is attained is originally at the tip of the nose.' The Master said: "This man attained it easily enough, yet his nose and heart were not without bitterness. How could he compare to Lay Buddhist Jinmei, whose nature is undivided, whose mind is constant? Let me offer one verse to respond to the occasion: The cassia I planted naturally brings forth its bloom; Again and again, it can return to the fragrant waves of joy. Before the eyes, branches flourish with support; Profound and unobtrusive, the wild geese flock in numbers from the terrace."

浴佛，解制，上堂。問：「天上天下，惟吾獨尊。如何是獨尊底一句？」師豎拄杖，云：「還見這個麼？」進云：「恁麼則丹鳳引雛朝帝闕，江魚帶子躍龍門。」師云：「八棒對十三。」問：「雲淡山增翠，風輕柳弄絲。雲月溪山即不問，濟上家風事若何？」師云：「忤逆聞雷不等閒。」進云：「如何是第一玄？」師云：「撲碎大光錢。」「如何是第二玄？」師云：「中間沒半邊。」「如何是第三玄？」師云：「榴火帶雪鮮。」「如何是第一要？」師云：「閃電光中覓朕兆。」「如何是第二要？」師云：「情殷事急卻難道。」「如何是第三要？」師云：「眉稜角上露七竅。」進云：「玄要已蒙師指示，轉身脫體一句作麼生？」師云：「江畔何年月？江月照何人？」乃云：「九龍洗未盡，五分卻綢繆。一年澆一度，慇懃不記秋。奉祝乾矢橛，心香滿石樓。結束布袋口，飽參無所求。太平寰宇定，何用覓封侯？解開布袋口，趁起水牯牛。山中水草足，市上米鹽稠。米鹽稠，甚風流？碧池雙鴈舞，驚起睡魚遊。治平今日若欲就機打劫，未免累及當人。只饒劈筈奪窩，甚是難為作者。畢竟如何是護末慎初、全始全終一句？」良久，以拄杖畫

相云：「來朝更有新條例，七珍八寶一齊收。」

> Bathing the Buddha, lifting the precept restrictions, ascending the hall. A monk asked: "In heaven above and earth below, I alone am honored. What is the phrase of being uniquely honored?" The master raised his staff and said, "Do you see this?" The monk continued, "Then it is like the red phoenix leading its chicks to the imperial court, and the river fish carrying its young leaping over the dragon gate." The master said, "Eight blows against thirteen." Another asked: "Clouds thin and mountains add green, wind light and willows play with threads. I won't ask about clouds, moon, streams, and hills—what about the household style of the Ji lineage?" The master said, "The unfilial one hearing thunder is no small matter." The monk asked, "What is the first profound?" The master said, "Smash the great light coin." "What is the second profound?" The master said, "The middle lacks half a side." "What is the third profound?" The master said, "Pomegranate fire carries snow's freshness." "What is the first essential?" The master said, "Seek signs in the flash of lightning." "What is the second essential?" The master said, "When feelings are deep and matters urgent, it's hard to speak." "What is the third essential?" The master said, "On the brow's ridges, seven apertures appear." The monk continued, "The profound and essential have been pointed out by the master—what about the phrase of turning around and shedding the body?" The master said, "By the riverbank, what month and year? The river moon shines on whom?" Then he said: "The nine dragons' wash is not yet complete, yet the five-part fragrance lingers. Once a year we pour it, diligently not remembering autumn. Offering a dry shit-stick, the heart's incense fills the stone tower. Tie up the cloth bag's mouth, fully satisfied, nothing sought. Peace settles the realm—why seek a noble title? Untie the cloth bag's mouth, chase up the water buffalo. Mountains and streams have ample grass, markets have plenty of rice and salt. Rice and salt abundant—what elegance! Green pond paired geese dance, startling sleeping fish to swim. If one today tries to rob the situation by force, it will implicate the person. Even if one snaps the arrow and snatches the nest, it's hard to be a master. After all, what is the phrase of protecting the end, cautioning the beginning, completing the whole, and finishing the full?" After a pause, he drew a circle with his staff and said, "Tomorrow brings new regulations—seven treasures and eight jewels gathered all at once."

上堂。「唯之與阿，相去幾何？善之與惡，相去何若？濕紙裏狻猊，單絲控麟角，溈山牛一頭，楊岐驢三腳，潘閬倒騎歸，顛殺黃潘綽。一錯、二錯、三錯、四錯，還有不錯者麼？」舉：「石頭和尚問龐居士曰：『汝日用事作麼生？』士云：『若論日用事，卻沒起口處。』乃呈偈云：『日用事無別，唯吾自偶偕，頭頭非取捨，處處勿張乖。朱紫誰為號，丘山絕點埃，神通并妙用，運水及搬柴。』茲晨乃江南善信啟請山僧演說般若，領最上乘，因甚一味打他葛藤？不見道，借婆帔子拜婆年，火裏蓮開朵朵鮮，燕語鶯啼渾不顧，倒騎鶴舞膩吒天。」復喝一喝，云：「停機佇思，釘錠膠黏。」

> The master ascended the hall and said: "What difference is there between 'yes' and 'alas'? What distance separates good from evil? A lion wrapped in wet paper, a unicorn's horn controlled by a single thread—one ox of Weishan, a three-legged donkey of Yangqi. Pan Lang rides backward home, toppling Huang Panchuo to death. One mistake, two mistakes, three mistakes, four mistakes—is there anyone who makes no mistake?" Then he raised the case: "The Venerable Shitou asked Layman Pang: 'What is your daily practice?' The layman replied: 'When it comes to daily practice, there's no place even to open my mouth.' He then presented a verse: 'Daily practice has no distinctions—only I, in harmony with myself. In every moment, no grasping or rejecting; in every place, nothing goes against the grain. Who named the purple and the vermilion? The hills stand free of dust. Mystic powers and marvelous functions—carrying water and hauling firewood.'" "Now, this morning, good patrons from Jiangnan have invited this mountain monk to expound Prajna and impart the supreme vehicle. But why am I going on with all this tangled talk? Don't you know the saying: 'Borrowing the old woman's shawl to pay New Year's respects—lotus flowers bloom fresh amid the flames. Though orioles sing and swallows chirp, he pays no mind—riding the crane backward, he dances in the heavens above.'" He then gave a shout and said: "If you stop to ponder, you're nailed fast in sticky glue."

上堂。「春雨連霄澤有餘，清明已過衫絺綌，到來不用潛頭角，堂堂必表而出之。且道有何所表？」舉：「龐居士云：『難，難，十石油麻樹上攤。』穿釘靴，拄拐棍。龐婆云：『易，易，百草頭邊祖師意。』脫卻籠頭卸卻駝。靈照云：『也不難，也不易，饑來喫飯倦來睡。』簷前鐵馬信風敲，室內塵埃倩誰掃？檢點將來，龐老一家大似同行不同步、同志不同巧，爭似渰井一會善信，各各信念恒嘉，歲歲檀施不少。所謂昔曾播此菩提果，今復慇懃伸禮覲，索鹽奉馬妙機先，山海悠悠時衍慶。」喝一喝，云：「吼遍吼，等遍吼；震遍震，等遍震。」

> The Master ascended the hall and said: "Spring rain has fallen abundantly through the night, nourishing the earth. Qingming has passed, and light summer clothes are now worn. No need to hide your horns when you come—stand tall and show yourself openly. What is it that you reveal?" Then he raised the case: "Layman Pang said, 'Difficult, difficult—spreading ten pounds of sesame oil on a tree.' Wearing nailed boots, leaning on a cane." "Madam Pang said, 'Easy, easy—the Patriarchs' meaning at the tip of every blade of grass.' Taking off the halter, unloading the burden." "Ling Zhao said, 'Neither difficult nor easy—eat when hungry, sleep when weary.' The iron horse at the eaves rings with the wind; the dust in the room—who will sweep it away?" "Examining this, the Pang family seems to walk together but not in step, share the same intention but not the same skill. How much better is this assembly of faithful donors here at Yan Well—each one's faith ever steadfast, year after year offering generously. As it is said: 'Once you have planted the bodhi seed, now offer it again with sincere homage.' Requesting salt, offering horses—the wondrous opportunity precedes all; mountains and seas endure, ever expanding blessings." The Master then gave a shout and said: "Roar after roar, equal after equal; shake after shake, equal after equal."

千日鐘會圓滿，上堂。問：「東風解凍，春色鼓上林之機；率土流輝，天官賜悠寧之福。如何是慶賀上元句？」師云：「悃忱通帝座，香煙滿石樓。」進云：「選佛場開，幽明兩利，于中透頂透底，東湧西沒，且道是甚麼人？」師云：「風暖鳥聲碎，日高花影重。」進云：「如是則天上獨尊去也。」師云：「恁麼中卻不恁麼。」問：「鴻鈞聿轉，蘭箭舒香，景物維新即不問，當機覿面事如何？」師云：「榕樹增新藹，翠竹拂晴雲。」進云：「銀花發焰，滿月照臨，混融其間，有何分別？」師云：「紫宸以降，帝星賁臨。」進云：「金聲遠徹，玉振遐聞，幽顯咸沾，獲大利樂。圓滿後又作麼生？」師云：「大扣大應，小扣小應。」乃云：「專持一藏真詮，生受三年木鐸，六道四生釋漏纏，三賢十聖卸籠絡，任他遲駑馳駘，休話俊鷹俊鶚，明鏡撲翻理事融，翛然驀直長安過。過不過，牛過窗欞，蟻旋空磨。夫如是，則知過去貴賤存亡、真俗男女、有情無情、人非人等決定成佛，未來貴賤存亡、真俗男女、有情無情、人非人等決定成佛，現在貴賤存亡、真俗男女、有情無情、人非人等決定成佛。既爾各各成佛，在在滿圓，即今闔會諸仁者轉功就位、透體逍遙一句又作麼生？」良久，云：「無不住兮無所住，四方八面總金剛。」

> The thousand-day meditation retreat has come to a full close. The master ascended the hall. A monk asked: "The east wind melts the frost, and spring colors stir the forest's pulse; across the land, light flows—heavenly blessings grant tranquil peace. What is the phrase celebrating the Lantern Festival?" The master said: "Sincere devotion reaches the celestial throne; incense smoke fills the stone tower." The monk continued: "The field of enlightenment opens, benefiting both the seen and unseen worlds. One who penetrates completely, surging east and sinking west—who is such a person?" The master said: "Warm wind, birdsong trills fine; high sun, flower shadows layer deep." The monk pressed: "If so, then the One Above All stands uniquely supreme." The master said: "In suchness, yet not in suchness." Another monk asked: "The great wheel turns, orchid arrows release their fragrance, all things renew—I won't ask about that. What about the matter faced directly in this moment?" The master said: "The banyan gains fresh verdure; green bamboo brushes the clear clouds." The monk said: "Silver flowers blaze with light, the full moon shines down—merged in unity, what distinction remains?" The master said: "The imperial court descends; the sovereign star visits in glory." The monk asked: "Golden sounds resound afar, jade notes echo widely, both dark and bright realms are touched, attaining great benefit and joy. After this perfect completion, what then?" The master said: "Strike greatly, and it answers greatly; strike softly, and it answers softly." The master then proclaimed: "For a thousand days we held the true scripture, for three years the wooden bell sounded. The six paths and four births shed their entanglements; the three worthies and ten sages cast off their restraints. Let the slow and dull run their course—no need to praise the swift hawk or falcon. The bright mirror overturned, principle and phenomena merge; freely, directly, we pass through the capital. Pass or not pass—an ox through a window lattice, an ant circling an empty mill. Thus, know that the honored and humble, the living and dead, lay and monastic, male and female, sentient and insentient, humans and non-humans of the past are all destined for Buddhahood; those of the future are all destined for Buddhahood; those of the present are all destined for Buddhahood. Since each becomes a Buddha, each place is perfectly complete—now, for all assembled here, what is the phrase of turning merit into position and roaming freely with the whole body?" After a long pause, the master said: "Nowhere dwelling, yet nowhere not dwelling—the four directions and eight reaches are entirely vajra."

康熙三十五年五月廿八日，師受闔郡文武、紳衿、護法、諸山耆德、四眾等公請，住萬聚山方廣禪寺。入院，三門。「登斯方廣門庭，具斯威德自在，等閒撥動機關，永獲旋元三昧。那裏是旋元處？」入門云：「日月照臨，乾坤覆載。」

> On the twenty-eighth day of the fifth month in the thirty-fifth year of the Kangxi reign, the Master, upon the collective invitation of the civil and military officials, scholars, Dharma protectors, elder monks from various mountains, and the fourfold assembly, took up residence at Fangguang Chan Monastery on Wanju Mountain. Upon entering the monastery, he passed through the three gates. "Having entered the gate of Fangguang, one embodies its majestic virtue and self-mastery. Casually setting the mechanism in motion, one eternally attains the samadhi of returning to the source. Where is that place of returning to the source?" As he entered the gate, he said, "The sun and moon shine upon all; heaven and earth support and embrace all."

接引天王殿。「拈舉捧垂，是一是二？雨順風調，不三不四。大家會聚一堂，都盧談甚妙義？是何義？百般神用總昭彰，一曲無生親的歷。」

> Receiving and guiding the Heavenly King Hall. "Lifted high or held low, is it one or two? Rain falls timely, winds are gentle—neither three nor four. All gather in one hall, what profound meaning do we all discuss? What is this meaning? All kinds of divine functions are fully revealed, a single melody of birthless truth personally experienced."

韋馱。「三洲感應，百劫修營，六六數足，九九功成，都向個裏應用，從教護法安僧。」良久，叩齒云：「唵嚙𡄦，唵部𡄦。」

佛殿。「丈六身，一莖草；一莖草，丈六身。乾屎橛，麻三斤；琉璃盞，破沙盆。將來縛作一束，重教法令斬新。畢竟如何斬新？」展具，云：「慶喜剎竿再扶起，飲光色笑益轉忻。」

> In the Buddha Hall: “A sixteen-foot body, a single blade of grass; A single blade of grass, a sixteen-foot body. A dried shit-stick, three pounds of hemp; A glass cup, a broken sand bowl. If you tie them all into one bundle, And command the Dharma to be utterly renewed— In the end, how is it renewed?” Spreading the sitting cloth, he said: “The banner pole of Ananda is raised again, And Kashyapa’s smile deepens with joy.”

祖師。「西天四七，東土二三，分燈續焰，遞代開山，都向此中煆煉，更教莫受人瞞。作麼得不瞞去？謾云珠在淵而輝自媚，須令冰寒于水青出藍。」

方丈。「丈短尺長，矩圓規方，拈弄自在，縱奪靡常。聖凡魔外潛伏，悲智願行揮彰。若何彰？」良久，云：「然諾千金，佇思百棒。」

即于是日請上堂。拈香畢，問：「座上燭影輝煌，爐內檀煙縹緲，東明勝境即不問，佛日三關請師宣。」師云：「大坐當軒八萬門。」進云：「石礄溪煙波洶湧，峻急流白浪翻空，學者欲登彼岸，從何處過得？」師云：「漁人泛遠浦，燕子舞新巢。」進云：「方廣山奇峰絕頂，峭壁巖險峻崎嶇，鳥道不通，學人從甚麼處進步？」師云：「踏穿波底月，擉破水中天。」進云：「幽僻山房，夜明簾煙霞靄靄，鐵門閫紫霧重重，縱千手眼，覷亦無門，參玄道者從何處相見？」師云：「一聲款乃曲，漁父起滄浪。」進云：「三關今已蒙師指，四眾雲臻事若何？」師云：「鐵船現瑞，寶鼎呈祥。」進云：「古人道：『夫說法者，須應時及節。』如何是應時及節處？」師云：「千人共睹，萬姓同瞻。」進云：「恁麼則緇素咸承般若力，佛日堂前顯祖風。」師云：「掀翻舊案，整理新條。」乃云：「建法幢，立宗旨，黏帶齒牙，拖拽泥水；翻舊案，整新條，佛祖歡騰，人天忻喜。作麼生是人天忻喜處？良因此院傳燈失緒，萬事灰頹；適當剝而云復，否極泰來。今一旦而感郡侯大護法起再造之深仁，闔郡紳衿檀越興惻懚之厚德，諸山耆舊懷不忍之盛心，啟請山僧兼主斯院，演最上乘，山僧只得順水行船、隨波鼓棹，塗胭抹粉一上，任般酬酢。且道：是翻舊案、整新條耶？是建法幢、立宗旨耶？是酬檀信、表護念耶？」良久，卓拄杖，云：「皇風廣沛輝朝野，佛日重輪耀祖燈。」

慶堂上座為嚴師入塔，請上堂。問：「威音劫外，父母未生，這點靈光，從何處發？」師云：「風雨逐時節。」進云：「既生已後，大限若窮，又向何處去？」師云：「日月應昇恒。」進云：「建法筵，設勝會，報師恩，表檀信，圓滿後又作麼生？」師云：「蓮開九品，桂蔭雙株。」乃云：「策杖崔嵬興趣賒，穿雲透霧澤交加，圓因圓果理全備，覺己覺他事靡涯。報德應須弘法利，酬恩尤意燦心花，我來徵驗主中主，始信風流足富家。阿那個是風流足富邊事？」舉：「曹山問紙衣道者：『如何是紙衣？』者云：『一裘纔挂體，萬法悉皆如。』山云：『如何是紙衣下事？』者應諾諾，便爾趨寂。山遂撫之曰：『汝只解恁麼去，不解恁麼來。』者開目問曰：『一靈真性、不假胞胎時如何？』山云：『未是妙。』者云：『如何是妙？』山云：『不借借。』諸仁者！倘于這裏親證一回，匪特恒心耆舊脫體逍遙，慶堂上座全身擔荷，致令過去底秘密圓覺、證入圓覺，現在底具足圓覺、住持圓覺，未來底荷擔圓覺、守護圓覺，即今一會，乃真乃俗，若存若亡，情與無情，人非人等，莫不具斯圓覺之體，發斯圓覺之用。雖然，設有個不屬圓覺、不屬過去、不屬現在、不屬未來，作麼與伊打當？」豎拄杖云：「揮如意，墜天花，撫箜篌，飛雪霰，一輪燦爛影婆娑，婆舌婆心巧方便。」卓一卓。

倚天山千江化士募眾裝普賢聖像成，請上堂。豎拄杖，云：「鼎搆名山勝境，钁鋤獨斧務要鋒鋩；開鑿人天正眼，智劍慧刀必須猛利。紅爐經鍛煉，鈍鐵頑銅悉爾銷爍；裁成歸巧手，布漆沙泥咸放光明。所以古人云：『我以普賢殊勝行，無邊勝福皆回向，普願沉溺諸眾生，速往無量光佛剎。』恁般說話，須是順硃填墨，山僧今日卻與抹粉塗胭：『我以普賢殊勝行』，在菴斯案創伊始，千江厥果功甫備；『無邊勝福皆回向』，高低嶽瀆，共轉根本法輪，大小麟毛，普現色身三昧；『普願沉溺諸眾生』，長者長法身，短者短法身，拾金原是窖金人；『速往無量光佛剎』，應以宰官、將軍身得度者，即皆現之而為說法，應以婆羅門、居士、婦女等身得度者，即皆現之而為說法，應以比丘、比丘尼身得度者，即皆現之而為說法。況值天官錫福，適當火樹爍煌，在在莊嚴毘盧性海，頭頭共證普賢勝行，因甚又道善財童子過不可說不可說世界，而猶不知普賢一毛孔中事？試問：即今在會諸仁者，還知普賢毛孔中事也麼？」良久，云：「剎那閱歷億千劫，彈指圓成八萬門。」

送慶忠老人舍利下江南，辭院，上堂：「三十餘年前住此，腦門著地，三十餘年後去此，腳板朝天。腦門著地，竹木土石盡發光明；腳板朝天，山水煙雲悉增耀麗。所以道：去是住之因，住是去之果，去住果因周，萬物備于我。備于我，卒未休，去住返觀我，縱橫得自由。作麼生說個去住自由底道理？昔釋迦如來雙樹煙飛之後，收取舍利八斛四斗，後為鐵輪天子役諸鬼神造成八萬四千寶塔，遂問耶舍尊者安置之方，尊者乃豎五指，放八萬四千光，隨光盡處各安一座，我震旦國中只落九所。吾師舍利不減其數，幸值金輪現瑞、象寶呈祥，不欲震威乃服，遣使歸降，直令望風順化。夫如是，匪特草木沙礫咸獲禎嘉，則河山界海在在遍滿。雖然，且道響應在甚麼處？」良久，云：「修篁萬個沖霄斗，嫩桂千株蔭滿庭，鳳閣龍樓頻指顧，皇圖佛日永昭熒。」

普陀法雨和尚齎敕黃到寺，改治平為振宗，名祖塔為妙光，謝恩上堂。拈香畢，僧問：「皇風浩蕩，四海謳歌。今幸普陀和尚光輝祖室，奏請御額，和尚如何報稱？」師云：「波斯鼻孔吼如雷。」進云：「聚雲門庭，四代丕興。忽遇上上人來時如何？」師云：「龍庭俯坐展宸恩。」進云：「中下人來時如何？」師云：「探花仍作探花郎。」進云：「猶有一人呵呵大笑，和尚作麼生接？」師震威一喝，進云：「恁麼則天上天下稱尊去也。」師云：「遙祝萬壽以無疆。」乃拈敕黃云：「天書頒自九重城，敕下咸令六合清。二諦嵩呼輝梵苑，三生應感沐鴻恩。金輪鞏固重輪美，玉葉榮敷奕葉芬。法雨頻滋無限意，須彌壽量衍昇恒。茲乃法雨和尚一段輝煌祖室、惇誠報本榮親之至誼，致令法院獲振宗之美，窣堵顯妙光之譽，報慈有添籌之懿。即今敕黃遠降，光賁山林，闔郡文武、宰官、紳衿、四眾雲集振宗，臣僧幻敏畢竟謝恩讚祝一句又作麼生道？」安敕黃云：「祖佛忻騰蘭桂永，地交天泰海山銘。」

豐之周居士啟法名，請上堂。問荅畢，乃云：「佛法在世間，不離世間覺，離世覓菩提，恰如求兔角。兔角杖，龜毛拂，運用施為無不足，無足足處快承當，壽者壽兮福者福。云何為壽？甚麼作福？」喝一喝，云：「豐之性任聖賢心，曇蔭芬芳馨永馥。」

佛誕，眾姓供燈啟名，請上堂。豎拄杖，云：「一華百億國，一國一釋迦，各坐菩提樹，一時成佛道。斯乃證道邊事，即今降生又作麼生？不計程途，寧列功課？比玉之無瑕，若金之試火，梅雨灑群靈，曇花飄寶座，事事靡由他，頭頭唯在我。一我、二我、萬億我，恒河沙數莫能窮，微塵剎土咸安妥。」舉乾峰上堂公案，師云：「古人雖是機扣乘時，怎如振宗權實雙具？啟名底樂利亨嘉，誘引底壽祿齊備，若文、若武，真諦、俗諦，個個歡欣，行行溥濟。」喝一喝，云：「各各長明智慧燈，人人永證菩提記。」