---
title: "溈山古梅冽禪師語錄 · 住潭州大溈山密印禪寺首座寮秉拂語錄"
description: "溈山古梅冽禪師語錄是清代臨濟宗高僧定冽的傳法記錄，由弟子真謙編撰。該語錄成書於清初，反映了當時禪宗在承襲宋明基礎上，力求回歸樸實禪風的時代背景。內容收錄定冽禪師的開示、機鋒語句及修行要旨，強調直指人心、明心見性的禪法，並融匯淨土思想，體現禪淨雙修的特色。作為溈山一系的重要文獻，此語錄不僅傳承了臨濟宗風，更對清代禪宗發展與中日佛教交流具有深遠影響，是研究近代禪宗史的核心典籍之一。"
url: "https://rushiwowen.co/en/r/cmgn56nqb1f8sk10462upo17u"
---

## 古梅洌禪師語錄卷下

> Recorded Sayings of Zen Master Gumei Lie, Volume 2

小師明哲記錄

> Recorded by Disciple Mingzhe

### 潭州大溈山密印禪寺首座寮秉拂語錄

> Record of Dharma Talks from the Head Seat's Quarters at Miyin Chan Temple on Mount Dawei in Tanzhou

師於順治庚子春築室警策堂之左。臘月朔，一眾請出關，秉拂。「眉間挂劍，好手手中呈好手；血濺梵天，紅心心裏中紅心。座下江南，共為節拍。」良久，云：「恁麼則未免獨唱鷓鴣去也。當陽一著，鑑地輝天；頂𩕳一機，崩崖裂石。牢關把斷，百匝千重；八字打開，七通八達。所以道：道無方所，弘之在人；法無定相，斷之在我。事無一向，埋無固必；出沒卷舒，於法自在。恁麼看來，世尊雪山六載，獼猴弄𥻿膠；達磨少室九年，枯椿繫癩馬，空生宴坐巖中，病鳥棲蘆；淨名杜口毘耶，困魚止濼。要須掀翻佛祖窠窟、打破得失關頭，著著有出身之路、頭頭得格外之機。藏身之處沒蹤跡，千聖共知；沒蹤跡處莫藏身，萬靈罔測。正當恁麼時，且道如何？」卓拄杖，云：「金鎖玄關留不住，行於異類且輪迴。」復舉：「大溈五峰學老和尚掩室金陵時，有僧問：『如何是關中境？』峰云：『案上凝塵三尺厚，庭中芳草幾生華。』『如何是境中人？』峰云：『相逢不遇真師子，閒我憨憨枕石頭。』『如何是人中意？』峰便打。」師云：「坐籌帷幄，決勝千里。還五峰師翁有挐雲攫霧手，秪是者僧當機蹉過。若見道：『相逢不遇真師子，閒我憨憨枕石頭。』便打碎關門、掀倒禪床，看老漢到者裏如何折合？即今眾中還有為者僧吐氣者麼？」良久，顧視左右，云：「龍袖拂開全體現，象王行處絕狐蹤。」拈拄杖，下座。

> In the spring of the Gengzi year of the Shunzhi era, the Master built a room to the left of the Vigilance Hall. On the first day of the twelfth lunar month, the assembly requested him to leave seclusion and take up the whisk. "A sword hangs between the brows—a master's hand reveals a master's hand; blood splatters the Brahma heavens—a true heart hits the true heart. All beneath this seat in Jiangnan, let us keep the rhythm together." After a long pause, he said: "If so, then I cannot avoid singing the partridge's song alone. The single stroke in the bright sun illuminates heaven and earth; the one opportunity at the crown of the head shatters cliffs and splits rocks. The firm barrier is cut off, a hundred layers, a thousand folds; the eight-character gate is thrown open, fully accessible in every direction. Therefore it is said: The Way has no fixed location—it is expanded by people; the Dharma has no fixed form—it is determined by oneself. Affairs have no single direction, burial has no fixed necessity; appearing and disappearing, rolling up and stretching out, one is free within the Dharma. Seen in this way, the World-Honored One's six years in the snowy mountains were like a monkey playing with sticky rice paste; Bodhidharma's nine years at Shaolin were like a withered stump tethering a mangy horse; Subhuti sitting in meditation in the cave was like a sick bird perched on a reed; Vimalakirti's silence in Vaisali was like a trapped fish in a stagnant pond. One must overturn the nest of buddhas and patriarchs, break through the barrier of gain and loss, so that in every step there is a path to liberation, in every direction there is an opportunity beyond the ordinary. Where the body hides, there are no traces—all sages know this; where there are no traces, do not hide the body—all spirits cannot fathom it. Right at such a moment, tell me, what then?" He struck his staff and said: "The golden lock and mysterious barrier cannot hold it back; wandering among different kinds, it still turns in the cycle." He then brought up an example: "When the Venerable Wufeng of Dawei was in seclusion in Jinling, a monk asked: 'What is the state within the barrier?' Wufeng said: 'Dust piled three feet thick on the desk, fragrant grass in the courtyard—how many lifetimes have they bloomed?' 'What is the person within that state?' Wufeng said: 'Meeting yet not encountering a true lion, I idly, foolishly, rest my head on a stone.' 'What is the meaning within that person?' Wufeng then struck him." The Master said: "Sitting within the tent, strategizing victory a thousand miles away. Still, Venerable Wufeng had the hand that seizes clouds and grasps fog—only this monk missed the opportunity in the moment. If one sees: 'Meeting yet not encountering a true lion, I idly, foolishly, rest my head on a stone,' then smash the barrier gate, overturn the meditation seat, and see how this old man would respond here. Now, is there anyone in the assembly who can give voice for this monk?" After a long pause, he looked left and right and said: "The dragon's sleeve brushes open, the whole body is revealed; where the elephant king walks, no fox tracks remain." He lifted his staff and descended from the seat.

佛成道日，玄溯道友請秉拂。溯問：「如何是賓中賓？」師云：「寄食漂母之淮陰。」「如何是賓中主？」師云：「雲長揪魯肅。」「如何是主中賓？」師云：「阿斗受安樂。」「如何是主中主？」師云：「當今之世，舍我其誰與？」進云：「賓主已蒙師指示，格外提持作麼生？」師云：「山形七尺過頭杖，不特穿雲兼打狗。」進云：「一種沒絃琴，惟師彈得玅。」師打，云：「秪是有殺伐之聲。」問：「銀山銕壁，拄杖子從甚處得來？」師便打，僧罔措，師云：「蝦蟆禪。」乃云：「會麼？今日乃釋迦文佛於菩提樹下成等正覺，歎曰：『奇哉！一切眾生具有如來智慧德相，但以妄想執著而不證得。』今日秉拂上座敢於二千年後下個註腳：『奇哉！一切眾生』，瞎。『具有如來智慧德相』，瞎。『但以妄想執著而不證得』，瞎。與麼批判，不是抑他威光，直貴流通正眼。設有個衲子出來道：『也是臘月蓮華。』更向道：『瞎！瞎！』」下座。

> On the day the Buddha attained enlightenment, fellow practitioner Xuansu requested to hold the whisk. Su asked: "What is the guest within the guest?" The master said: "Han Xin who relied on the washerwoman for food." "What is the host within the guest?" The master said: "Guan Yu grabbing Lu Su." "What is the guest within the host?" The master said: "Liu Shan enjoying comfort and pleasure." "What is the host within the host?" The master said: "In this world today, who else but me?" The questioner continued: "The guest and host have been shown by the master, but what about extraordinary guidance?" The master said: "A seven-foot staff taller than the mountain, not only piercing clouds but also beating dogs." The questioner said: "A kind of stringless zither, only the master can play it marvelously." The master struck him and said: "Only that it has the sound of killing." Someone asked: "Silver mountains and iron walls—from where does the staff come?" The master immediately struck him. The monk was bewildered. The master said: "Frog Chan." Then he said: "Do you understand? Today is when Shakyamuni Buddha attained perfect enlightenment under the Bodhi tree, sighing: 'How wondrous! All sentient beings possess the wisdom and virtuous marks of the Tathagata, but because of deluded thoughts and attachments, they do not realize it.' Today, this seat holding the whisk dares to add a footnote two thousand years later: 'How wondrous! All sentient beings'—blind. 'Possess the wisdom and virtuous marks of the Tathagata'—blind. 'But because of deluded thoughts and attachments, they do not realize it'—blind. Criticizing like this is not to diminish his majestic light, but precisely to honor the circulation of the true eye. Suppose a monk comes out and says: 'This too is a lotus in winter.' I would further say: 'Blind! Blind!'" He then descended from the seat.

秉拂。「入門便棒，敲出鳳凰五色髓；入門便喝，擊碎驪龍頷下珠。臨濟、德山固稱好手，洌上座若見，要且各與一頓。何故？人人氣宇如王，個個壁立萬仞，信手抹過河沙世界海，回身蹋翻百億大風輪。說甚棒頭取證，脫卻鶻臭汗衫；喝下承當，拈卻炙脂帽子？今日恁麼道，也好拽下禪床痛捶一頓，到者裏秪得歡喜忍受，將此身心奉塵剎，是則名為報佛恩。」復舉：「趙州因二僧相推不肯作第一座，主事白州，州云：『總教伊作第二座。』云：『第一座教誰作？』州云：『裝香著。』云：『裝香了也。』州云：『戒香？定香？慧香？解脫香？』」師云：「戒定真香焚起沖天上。何故？鼓響道場齊，將見第一座、第二座、三座、四座鷺立鵷行，一時整肅了也。若恁麼會趙州意，佛法不是者個道理。」

> Holding the whisk. "Entering the gate, one is immediately struck with the staff, knocking out the five-colored marrow of the phoenix; entering the gate, one is immediately shouted at, shattering the pearl beneath the jaw of the black dragon. Linji and Deshan are indeed masters, but if I, the humble monk, were to see them, I would give each a beating. Why? Because everyone’s spirit is like a king, each stands tall as a ten-thousand-foot cliff, casually wiping away the worlds as numerous as the sands of the Ganges, and turning around to overturn the great wind-wheels of a hundred billion realms. What need is there to seek proof from the staff, shedding the stinking sweat-soaked robe? What need is there to accept the shout, removing the greasy cap? Speaking like this today, it would be fitting to drag them down from the meditation seat and beat them soundly. Yet, when one reaches this point, one can only joyfully endure, offering this body and mind to the dust-like realms—this is called repaying the Buddha’s kindness." He then cited: "Zhaozhou, because two monks were deferring to each other and unwilling to take the first seat, was informed by the temple administrator. Zhaozhou said, 'Let them both take the second seat.' The administrator asked, 'Then who will take the first seat?' Zhaozhou said, 'Light the incense.' The administrator said, 'The incense has been lit.' Zhaozhou asked, 'Is it the incense of precepts, the incense of concentration, the incense of wisdom, or the incense of liberation?'" The master said: "The true incense of precepts and concentration burns and rises to the heavens. Why? When the drum sounds in the Dharma hall, the first seat, the second seat, the third seat, and the fourth seat—all stand in orderly rows like herons and phoenixes, perfectly aligned. If you understand Zhaozhou’s meaning in this way, then this is not the true principle of the Dharma."

秉拂，喝一喝，云：「百丈三日耳聾。」拈拄杖，卓一卓，云：「臨濟更思一頓。思者，思入骨髓；聾者，聾入膏肓，不妨生平慶快。仔細檢點將來，大似命根不斷，半死半生。為復悟入不真？抑或鉗錘不玅？若是洌上座用處，管教一聞皆喪，百劫千生；一鎚便死，千了百當。諸兄弟！照顧髑髏。」復卓一卓，喝一喝。復舉：「趙州示眾：『老僧三十年前在南方火爐頭有一則無賓主話，直至於今無人舉著。』」師云：「者老漢眼空四海，輕藐末學，及至後來望空啟告，也秖徒然。今冬溈山會裏人有一千二百，個個英靈，者則無賓主話秉拂上座不肯舉著。何故？我不似趙州。」

> Taking up the whisk, he shouted once and said, "Baizhang was deaf for three days." Lifting his staff, he struck it once and said, "Linji still thinks of one more blow. 'Thinking' means thinking to the marrow; 'deaf' means deafness penetrating to the core—yet this does not hinder the joy of life. If we examine it carefully, it seems like the root of life is not severed, half-dead and half-alive. Is it because the awakening is not genuine? Or is it because the hammer and tongs are not skillful? If it were my way, I would make sure that with one hearing, all is lost for hundreds of kalpas and thousands of lifetimes; with one blow, it is completely finished, perfectly resolved. Brothers! Take care of your skulls." He struck his staff once more and shouted again. Then he brought up the case: "Zhaozhou addressed the assembly, saying, 'Thirty years ago, when I was in the south by the fire stove, I had a dialogue without host or guest. Up to this day, no one has brought it up.'" The master said, "This old fellow looks down on the whole world and scorns beginners. Yet later, when he made his plea to the empty sky, it was all in vain. This winter, in the assembly on Mount Gui, there are twelve hundred people, each one outstanding. But this dialogue without host or guest—the one holding the whisk refuses to bring it up. Why? I am not like Zhaozhou."

除夕，秉拂。拈拄杖，云：「諸兄弟！者本看不盡底曆日子，今日看盡了也。雖然，千古長如白練飛，一條界破青山色。」遂卓一卓，云：「懸巖撒手，到江吳地盡。」復卓一卓，云：「絕後再甦，隔岸越山多。若也會得，東村王老夜燒錢，歸家穩坐；朝服而立於胙階，混俗和光。其或未然，白雲盡處是青山，行人更在青山外。囉囉哩，哩囉哩，向下文長，付在來日。」

> On New Year's Eve, holding the whisk. Lifting the staff, he said: "Brothers! This endless calendar of days, today we have reached its final page. Yet, though the ages stretch long like a white silk ribbon flying, a single line parts the green mountain's colors." Then he tapped the staff once, saying: "Letting go at the cliff's edge, we reach the end of Wu by the river." He tapped it again, saying: "After utter extinction, revival comes—across the shore, the mountains of Yue are many. If you understand this, Old Man Wang of East Village burns paper money at night, returning home to sit in peace; standing in court robes at the ancestral steps, blending with the world, harmonizing with the light. But if not yet, beyond the white clouds lies the green mountain, and the traveler is still beyond the green mountain. Lololi, liloli—the story below is long, to be continued tomorrow."

元旦，秉拂。拈拂子，云：「開第一義門，納千納萬。」揮拂子，云：「闡第一義諦，如絲如綸。直得主山神、主河神，峨冠束帶；此世界、他世界，稽首和南。父子有親，君臣有義，長幼有序，朋友有信，熙熙舜日，皞皞堯風。王登寶位，八方頌有道之君；野老謳歌，四海樂無為之化。」

> On New Year's Day, holding the whisk. Raising the whisk, he said: "Open the gate of the supreme truth, welcoming thousands upon thousands." Waving the whisk, he said: "Expounding the supreme truth, like fine silk threads and broad ribbons. Directly causing the mountain deities and river deities to don high hats and fasten their belts; this world and other worlds, bowing in reverence and greeting with palms joined. Between father and son, there is affection; between ruler and subject, there is righteousness; between elder and younger, there is order; between friends, there is trust. The peaceful days of Shun, the harmonious customs of Yao. The king ascends the precious throne, all lands praise the virtuous ruler; villagers sing in joy, the four seas delight in the transformation of non-action."

秉拂。「世界無邊表，吾心亦如是；乾坤無盡期，吾心亦如是。有一處不周，吾心有限量；有一時不在，吾心有斷絕。雖然，周一切處，一切處求之不得；在一切時，一切時見之不得。是則古人道：『若人識得心，大地無寸土；若人息得心，萬劫一時銷。』諸兄弟！還識此心麼？」拍禪床，云：「阿㖿，阿㖿。」

> Holding the whisk. "The world has no boundaries, and so does my mind; the universe has no end, and so does my mind. If there is one place it does not reach, my mind is limited; if there is one moment it is absent, my mind is cut off. Yet, though it pervades all places, it cannot be found anywhere; though it exists in all times, it cannot be seen at any time. Thus, the ancients said: 'If one truly recognizes the mind, the great earth has not an inch of soil; if one truly quiets the mind, ten thousand eons vanish in an instant.' Brothers! Do you recognize this mind?" He strikes the meditation seat and says, "Ah-yeh, ah-yeh."

解冬，秉拂。素元問：「如何是結？」師云：「門上貼封皮。」「如何是解？」師云：「八字打開。」進云：「解制一句如何分付？」師云：「頭上笠，腰下包，清風明月杖頭挑。」進云：「前途有人把住問溈山一冬事，作麼生抵對即得？」師云：「幸來天氣煖，不向火柴頭。」僧禮拜，云：「專為流通去也。」師打，云：「切忌訛言。」乃云：「結是老人結，解是定洌解，頭尾一齊該，收放有神宰。且道放行一句作麼生道？」卓拄杖，云：「一夜落華雨，滿城流水香。」復云：「常行則住，常住則行，五湖衲子，一錫禪人。是則是，秪是秉拂上座更有一說：者裏經冬，承虛接響，那邊過夏，接響承虛，總是腳跟不點地在。若是腳跟點地，衲僧又作麼生行徑？」良久，云：「者裏經冬，那邊過夏。」

> Winter retreat concluded, the ceremonial whisk is held. Su Yuan asked, "What is binding?" The master said, "Sealing paper pasted on the door." "What is release?" The master said, "The door opened wide." Su Yuan pressed further, "How would you convey the meaning of 'release from restraint' in a single phrase?" The master said, "A bamboo hat on the head, a bundle at the waist, with a staff over the shoulder carrying the clear breeze and bright moon." Su Yuan asked, "If someone ahead blocks the way and asks about the affairs of Weishan this winter, how should one respond appropriately?" The master said, "Fortunately, the weather is warm—no need for a fire at the tip of a stick." The monk bowed and said, "I shall go forth specifically to spread this teaching." The master struck him and said, "Be careful not to speak falsely." Then he said, "Binding is the old man's binding, release is Dinglie's release. Beginning and end are all included; gathering and releasing are governed by divine will. Now, how would you express the phrase of 'releasing into action'?" He tapped his staff and said, "One night of falling flower rain, the whole city flows with fragrance." He continued, "Constant movement is stillness, constant stillness is movement. Monks from the five lakes, wandering ascetics with a single staff. So it is, yet the one holding the whisk has something more to say: Here, passing the winter, receiving emptiness and echoes; over there, passing the summer, receiving echoes and emptiness—all are without grounding underfoot. If one is truly grounded, how then should a monk conduct himself?" After a long pause, he said, "Here, passing the winter; over there, passing the summer."

秉拂。拈拄杖，云：「橫看不足，豎看有餘，一時不看，忘其有無。有無俱不著，拄杖自如如，如如為不動，不動豈云渠？」遂卓一卓，云：「要用便用。」橫置香几，云：「要置便置，方克有濟。」復舉：「汾陽示眾：『夫學般若菩薩，當參活句，莫參死句。』」師云：「此兩語悟卻多少人？迷卻多少人？」驀喝一喝，云：「即今眾中還有知死識活者麼？」拈拄杖，卓一卓，云：「死，千峰勢到嶽邊止。」復卓一卓，云：「活，萬里晴空飛隻鶚。死獦狚，活潑潑，穩卻身，失卻腳。」復卓一卓，云：「參也在裏許，莫參也在裏許。」

> Holding the whisk. Taking up the staff, he said: "Look at it sideways—it falls short; look at it upright—it exceeds. If you don’t look at it for a moment, you forget whether it exists or not. When you don’t cling to existence or non-existence, the staff is just as it is—as it is, unmoving. Since it is unmoving, how can you speak of it as 'this'?" Then he struck the ground once with the staff and said: "Use it when you need to use it." Placing it horizontally on the incense table, he said: "Set it down when you need to set it down—only then can it be of benefit." He then cited: "Fenyang addressed the assembly, saying: 'Those who study the Prajñā of a bodhisattva should contemplate the living phrase, not the dead phrase.'" The master said: "How many people have been awakened by these two phrases? How many have been confused by them?" Suddenly he shouted once and said: "Right now, in this assembly, is there anyone who knows death and recognizes life?" Taking up the staff, he struck the ground once and said: "Dead—the thousand peaks reach their limit at the mountain’s edge." Striking the ground again, he said: "Alive—a single hawk soars across ten thousand miles of clear sky. Dead badger, lively and vibrant—steady in body, but losing your footing." Striking the ground once more, he said: "To contemplate is within this; not to contemplate is also within this."

秉拂。「生死根株，植本於曠劫之先；知見稠林，蕃茂於有生之後。日久日深，日滋日甚，所以大丈夫秉慧劍，般若鋒兮金剛燄。」遂拈拂子一拂，云：「從他根深蒂固，一斬一切斬；從他引蔓牽枝，一斷一切斷。倘有萌孽可生，不名利劍；倘有種芽未絕，未為敏手。雖然如是，仁王三寸鐵，遍地是刀鎗。」擲下拂子。

> Holding the whisk. "The root of life and death was planted in the distant eons before; the dense forest of views and opinions has grown lush after birth. Day by day it deepens, day by day it spreads, which is why the great man wields the sword of wisdom—the sharp edge of prajna, the flame of vajra." Then, raising the whisk, he gave it a flick and said: "No matter how deep-rooted it is, with one cut, all is cut; no matter how tangled the vines and branches, with one severing, all is severed. If even a single sprout can regrow, it is not a sharp sword; if even a single seed remains unextinguished, it is not a swift hand. Even so, the three-inch iron of the benevolent king makes blades and spears everywhere." He threw down the whisk.

大悲生日，秉拂。拈拄杖，云：「覓起處不得，來自何來？」卓拄杖，云：「不知落處，去自何去？門外青山寡色，澗底流水無聲，陽春有腳，白雲無根。刻意深求，猿猴探水月；狂心不歇，鈍鳥逆風飛。無餘無欠，左右逢原；何絆何拘，縱橫無礙。正與麼時，且道是甚麼人境界？」卓拄杖，云：「隨緣觀自在，何處不稱尊？」

> On the birthday of Great Compassion, holding the whisk. Raising the staff, he said: “Seeking its origin, one cannot find it—where did it come from?” Planting the staff firmly, he said: “Not knowing where it falls—where did it go? Outside the gate, the green mountains lose their color; In the valley stream, the flowing water makes no sound. Spring has feet, yet white clouds have no roots. Deliberately seeking deeply—a monkey grasping at the moon in water; Restless mind unceasing—a clumsy bird flying against the wind. Nothing extra, nothing lacking—meeting the source on all sides; What binds, what confines?—moving freely without obstruction.” At just such a moment, tell me: what kind of person’s realm is this? Planting the staff firmly, he said: “Following conditions, observe freely—in what place is one not honored?”

秉拂。「山有山光，水有水色，天有天道，地有地理，乃共資成，原無妨礙。然雖如是，其奈權衡在拄杖子者裏。」遂拈拄杖，卓一卓，云：「位天地而天清地寧，大功不宰；育萬物而動長植生，至理無私。」良久，云：「還識拄杖子麼？」復卓一卓，云：「三家村裏臭猢猻，價增十倍；驪龍頷下明月珠，分文不直。」喝一喝。復舉：「趙州因僧問：『未有世界，早有此性；世界壞時，此性不壞。如何是不壞之性？』州云：『四大五蘊。』云：『此猶是壞底，如何是不壞之性？』州云：『四大五蘊。』昭覺勤云：『千尺寒潭徹底清。』」師云：「九曲黃河徹底渾。」

> Holding the whisk. "Mountains have their mountain light, waters have their water color, heaven has its heavenly way, earth has its earthly principles—all support and complete one another, originally without obstruction. Yet even so, the scales of judgment lie right here in this staff." Then, lifting the staff, he struck it once and said: "It positions heaven and earth, making heaven clear and earth tranquil—its great achievement does not dominate. It nurtures all things, making them move, grow, and live—its ultimate principle is without selfishness." After a long pause, he said: "Do you recognize this staff?" Striking it once more, he said: "In a remote village, a stinking monkey—its price increases tenfold. Beneath the black dragon's chin, a bright moon pearl—it is worth not a single coin." He gave a shout. He then cited a case: "Zhaozhou was asked by a monk: 'Before the world existed, this nature was already present; when the world is destroyed, this nature is not destroyed. What is this indestructible nature?' Zhaozhou said: 'The four great elements and the five aggregates.' The monk said: 'These are still destructible. What is the indestructible nature?' Zhaozhou said: 'The four great elements and the five aggregates.' Zhaojue Qin commented: 'A thousand-foot cold pool, utterly clear.'" The master said: "The winding Yellow River, utterly turbid."

神鼎遠菴和尚在山，命秉拂。「法王法力超群生，常以法財施一切，久積淨業稱無量，導眾以寂故稽首。所以道：釋迦不前，彌勒不後。」揮拂子，云：「樓閣門開，何必覺城東際？別峰相見，居然玅頂崔嵬。巍巍堂堂，煒煒煌煌，一回見面，千載難忘，眼根清淨，毛孔俱香，斯正當今日之謂也。秪如神鼎老人未到大溈已前，諸兄又向甚處相見？倘或隔山見煙，聽取一頌：春光明媚景和融，兩兩黃鸝囀綠叢，夾路桃華風雨後，馬蹄何處避殘紅？到後又作麼生？九萬里鵬纔展翼，百千年鶴便翱翔。何謂如此？我弘覺禪師老師翁去秋馳驛還山，我山頭和尚同為省覲太白山中。」

> The Venerable Yuanduan of Shending Temple was residing in the mountains when he was called upon to take up the ceremonial whisk. "The Dharma King's power surpasses all beings, always bestowing the wealth of Dharma upon everyone. Through long-cultivated pure karma, he is praised as immeasurable, guiding beings to stillness—thus we bow in reverence. As it is said: 'Shakyamuni does not precede, Maitreya does not follow.'" He raised the whisk and said, "With the gates of the pavilion open, why must one seek the eastern borders of the City of Enlightenment? Meeting on separate peaks, the sublime summit rises majestically. Lofty and dignified, radiant and brilliant—once seen, it is unforgettable for a thousand years. The eyes are purified, every pore filled with fragrance. This is precisely what is meant today. Yet, before the elder of Shending arrived at Dawei Mountain, where did you brothers meet? If you see smoke beyond the mountains, listen to this verse:" \*In the bright and gentle light of spring, Pairs of orioles sing among the green. Peach blossoms line the path after the rain— Where can the horse's hooves avoid the fallen red?\* "And what after arriving? The roc spreads its wings across ninety thousand miles, The crane soars for hundreds and thousands of years. Why is this so? Last autumn, our teacher, the Great Master Hongjue, returned to the mountains by post-horse, And the abbot of our mountain joined in paying respects within the vast peaks of Taibai."

秉拂。「雲之行空，徒見其色；風之過樹，秪聞其聲。究竟於空無染、於樹無依，無染、無依是何消息？」良久，云：「消則消已，息則未息。」復舉：「南泉住菴時，一僧到，泉云：『某甲上山作務，請齋時作飯自喫了，卻送一分來。』其僧齋辦有喫了，卻將家事打破，就床臥。泉伺久不來，遂歸，見僧臥，亦去一邊臥，僧便起去。泉住後，云：『我往前住菴時，有個靈利道者，直至於今不見。』」師云：「三十年後南泉恁麼道，未審者僧如何？若是個思前想後底，畢竟道：無人知此意，令我憶南泉。」

> Holding the whisk, he said: "Clouds move across the sky—we only see their color. Wind passes through the trees—we only hear its sound. Ultimately, the sky is unstained, the trees are unattached. What is the message of being unstained and unattached?" After a long pause, he continued: "When it fades, it fades completely; when it rests, it has not yet rested." He then brought up another story: "When Nanquan was living in his hermitage, a monk came to visit. Nanquan said: 'I am going up the mountain to work. At mealtime, cook and eat by yourself, then bring a portion for me.' The monk prepared the meal, ate, then smashed the cooking utensils and lay down on the bed. Nanquan waited a long time, and when the monk did not come, he returned. Seeing the monk lying down, Nanquan also lay down nearby. The monk then got up and left. Later, after Nanquan had settled in a monastery, he said: 'Back when I lived in the hermitage, there was a sharp-witted practitioner. To this day, I have not seen him again.'" The master said: "Thirty years later, Nanquan spoke like this. Who knows what that monk was really like? If he were the type to dwell on the past or worry about the future, he would surely say: 'No one understands this meaning—it makes me remember Nanquan.'"

大溈養拙老和尚忌，秉拂。「梁木摧頹十八秋，玉琅玕上柳絲頭，今日採蘋陳祖器，殃及兒孫卒未休。諸兄還識我師翁麼？金粟會裏打破水桶，嗣後白棒撩天，而乃祖之風烈一模脫出；同慶堂上揀取菜根，觸著倒捋虎鬚，而超師之作略闔國咸知。嬴得山頭一十六載，南岡北畝徹底耕翻，系出太白冢子元孫，啟後承前一時周備。南公舉止，寡笑危襟，地藏家風，種田博飯，逸翮獨翔，不求伴似，單傳直指，枝不旁求。今日不肖兒孫到者裏，秪得作禮三拜去也。會麼？孤根自有擎天勢，不比尋常曲彔枝。」

> On the anniversary of the passing of Elder Yangzhuo of Dawei, I take up the whisk. "The great beam has fallen for eighteen autumns; On the jade-like bamboo, willow threads sway. Today, as we offer water plants and present the ancestral vessel, The trouble for descendants has yet to cease. Brothers, do you recognize my master's teacher? In the Jinsu assembly, he broke the water bucket. Later, with a white staff, he stirred the heavens— the fierce style of his ancestors, fully manifested. In the Tongqing Hall, selecting vegetable roots, he dared to stroke the tiger's whiskers backwards— his surpassing master's methods were known throughout the land. For sixteen years on this mountain, he plowed the southern ridges and northern fields to their depths. A descendant of Taibai, first among heirs, he perfected the transmission from past to future in one moment. Master Nan's demeanor—rarely smiling, dignified in bearing; the family style of Dizang—tilling fields, begging for food. Soaring alone on mighty wings, seeking no companion; the single transmission, pointing directly—no branching paths sought. Today, this unworthy descendant stands here, and can only offer three bows in reverence. Do you understand? A solitary root holds the power to prop up the sky— not to be compared with ordinary, twisted branches."

秉拂。「文喜見文殊，王喬昇天；普眼見普賢，漢武求仙。若會得此兩轉語，金剛窟裏了無回亙，六牙象上大好淆訛；其或未然，不惜重為指點。」拈拄杖，左邊卓一卓，云：「者裏是普賢；若向者裏見普賢，三千年後。」右邊卓一卓，云：「者裏是文殊；若更求二文殊，無有是處。恁麼告報，也是豐干饒舌。殊不知文殊、普賢昨夜起佛見、法見，被王老師各二十棒貶向二銕圍山去也。」喝一喝。復舉：「法眼因僧問：『古佛堂前何人先到？』眼云：『不動步者。』」師顧視左右，云：「大家在者裏。」復顧視左右，喝一喝，云：「喚甚麼作古佛堂前？」

> Holding the whisk. "Wenxi saw Manjushri, and Wang Qiao ascended to heaven; Puyan saw Samantabhadra, and Emperor Wu of Han sought immortality. If you can understand these two turning phrases, then within the Vajra Cave there is no obstruction, and upon the six-tusked elephant there lies great confusion. If not, I will not hesitate to point it out again." He lifts his staff, strikes it once on the left, and says, "Here is Samantabhadra. If you see Samantabhadra here, it will be three thousand years later." He strikes it once on the right, and says, "Here is Manjushri. If you seek two Manjushris, there is no such place. Speaking in this way is also Fenggan's idle chatter. Yet who would have known that Manjushri and Samantabhadra, last night, gave rise to views of Buddha and Dharma, and were each struck twenty blows by Teacher Wang and banished to the two Iron Mountains?" He shouts once. He then brings up a case: "When a monk asked Fayan, 'In the ancient Buddha hall, who arrived first?' Fayan said, 'The one who does not take a step.'" The master looks around and says, "Everyone is here." He looks around again, shouts once, and says, "What do you call the ancient Buddha hall?"

佛誕，秉拂。「雲門好一棒，可惜大遲生，以致今日有佛之一字；流支好一拳，可惜秖打落當門齒，不曾斷卻命根，以致今日有祖之一字。自有此佛祖二字，後來承虛接響之流一開口，我學佛學祖去、我成佛作祖去、我超佛越祖去、我呵佛罵祖去，被此佛祖二字賺卻生平了也。諸兄弟！何不向釋迦未出世前去會取？何不向達磨未西來前去會取？若是個漢，聞恁麼道，便向者裏一坐坐斷，更有甚麼諸聖可慕？更有甚麼己靈可重？生佛不形，聖凡何立？黃面瞿曇秖是個傳言送語，碧眼老僧好喚來洗腳。即今眾中還有羅籠不住、呼喚不回者麼？」良久，顧視左右，云：「相逢盡道休官去，林下何曾見一人？」

> On the Buddha's Birthday, holding the whisk. "Yunmen's blow was a good one, but unfortunately it came too late, which is why today we have the word 'Buddha.' Bodhidharma's punch was also good, but unfortunately it only knocked out the front teeth without severing the root of life, which is why today we have the word 'Patriarch.' Ever since these two words—Buddha and Patriarch—came into being, those who follow empty echoes open their mouths and say, 'I will learn from the Buddha and the Patriarch,' 'I will become a Buddha or a Patriarch,' 'I will surpass the Buddha and the Patriarch,' 'I will scold the Buddha and the Patriarch.' They have wasted their entire lives being deceived by these two words. Brothers! Why not seek understanding from before Shakyamuni appeared in the world? Why not seek understanding from before Bodhidharma came from the West? If you are a true person, hearing these words, you should sit right here and cut off everything. What other sages are there to admire? What other self-nature is there to cherish? When birth and Buddha are formless, how can sages and ordinary beings stand? The yellow-faced Gautama was merely a messenger, and the blue-eyed old monk might as well be called to wash feet. Is there anyone here now who cannot be confined or summoned?" After a long pause, he looked around and said, "Everyone says they will retire from office, but in the forest, has anyone ever been seen?"

秉拂。拈拄杖，召眾，云：「會麼？廣大神通，不落思惟造作；擬心涉念，便爾犯手傷鋒。所以，鬼神覷不破之機，販夫灶婦解拈解弄；三藏詮不得底句，牧童健子能唱能歌。正恁麼時，全體大用一句作麼生？白雲投壑盡，青嶂倚空高。」復舉：「昔有老宿云：『祖師九年面壁，為訪知音。若與麼會，喫銕棒有日在。』一老宿云：『祖師九年面壁，何不慚惶？若與麼會，更買草鞋行腳三十年。』瑯琊覺云：『既不然，且道祖師面壁意作麼生？』良久，云：『欲得不招無間業，莫謗如來正法輪。』天童傑云：『二老宿敲磚打瓦，瑯琊畫虎成貍。諸人要見祖師面壁底意旨麼？窮坑難滿。』」師云：「古人面壁而坐，有甚麼意？後人將心度心，轉見病深；以訛傳訛，轉見淆訛。今日洌上座有一棒要打達磨，倒卻者葛藤樁子，免得多少人向者裏撲跌。」拈拄杖，卓一卓。

> Holding the whisk. Taking up the staff, he called to the assembly and said: "Do you understand? Vast and great spiritual powers do not fall within the realm of thought or contrivance. If you try to grasp them with your mind or approach them with your thoughts, you will only injure your hand on the blade. Therefore, the subtle workings that even ghosts and spirits cannot see through are something that street vendors and kitchen maids can pick up and play with. The phrases that the entire Tripitaka cannot explain are something that shepherd boys and laborers can sing and chant. At just such a moment, what is the phrase that embodies the whole substance and great function? 'White clouds vanish into the valley's depths; green peaks stand tall against the empty sky.'" He then brought up an old case: "Long ago, an elder said: 'The Patriarch faced the wall for nine years to seek a true friend. If you understand it like that, the day will come when you'll eat an iron staff.' Another elder said: 'The Patriarch faced the wall for nine years—why wasn't he ashamed? If you understand it like that, you'd better buy some straw sandals and wander for another thirty years.' Langya Jue said: 'Well, if it's not like that, then what do you say was the meaning of the Patriarch facing the wall?' After a long pause, he said: 'If you wish not to incur the karma of the Avici Hell, do not slander the Tathagata's true Dharma wheel.' Tiantong Jie said: 'The two elders were just knocking tiles and breaking bricks; Langya tried to paint a tiger but ended up with a wildcat. Do you all want to see the true meaning of the Patriarch facing the wall? A bottomless pit is hard to fill.'" The master said: "The ancients sat facing the wall—what meaning was there? Later people, measuring mind with mind, only see the sickness deepen; passing error along as error, only see confusion multiply. Today, this mountain monk has a staff to strike Bodhidharma, to topple that tangled vine of a stake, so that many people won't keep stumbling over it here." Taking up the staff, he struck it once.

結夏，秉拂。問：「學人有一問在大師處。」師云：「朝打三千。」進云：「大師不答，學人禮拜有分去也。」師云：「穿過髑髏。」僧一喝，師便打。乃云：「以大圓覺為我伽藍，腳跟下好與一劄；身心安居平等性智，頂𩕳上好與一劄。二千年前早有個下得者兩劄，將見大圓覺一時瓦解，向甚麼處躲跟？平等智萬劫冰消，說甚麼安居？不惟使者黃面老子作個灑灑落落底衲僧，且免得天下萬世向鬼窟裏作活計。今日秉拂上座既是陣後興師，不妨隨條攀例去也。拈起布袋頭，打開布袋口。」豎起拄杖，云：「諸兄弟！向者裏證龜成鱉，變師作狗。」

> The Summer Retreat begins, and the master takes up the whisk. A monk asks, "This student has a question for the Master." The master says, "Three thousand strikes at dawn." The monk presses, "If the Master does not answer, this student will simply bow and take his leave." The master says, "Pierce through the skull." The monk shouts, and the master strikes him. Then the master says: "Take the Great Perfect Enlightenment as your monastery—give a sharp thrust right at your feet. Let body and mind dwell peacefully in the wisdom of equality—give a sharp thrust right at the crown of your head. Two thousand years ago, there was already one who could deliver these two thrusts. Once the Great Perfect Enlightenment shatters in an instant, where will you hide your feet? Once the wisdom of equality melts away like ice over ten thousand eons, what peace can you speak of? Not only will this make the Yellow-Faced Old Man into a truly free and unhindered monk, it will also spare all beings throughout time from dwelling in the ghost cave. Today, since the senior monk holding the whisk has raised the banner after the battle, why not follow the old rule? Grasp the head of the sack, open the mouth of the sack." He raises his staff and says: "Brothers! Right here, turn a turtle into a turtle—change the master into a dog."

秉拂。「泥牛鬥入海，浩浩清風為下載；烏龜逼上壁，路逢驟處難迴避。」顧視左右，云：「還有迴避得者麼？切忌鬼窟裏作計。」喝一喝。復舉：「馬祖因僧問：『如何是祖師西來意？』祖云：『近前來，向你道。』僧近前，祖劈面掌，云：『六耳不同謀。』後南禪師云：『古人尚六耳不同謀，那堪三二百眾浩浩地商量？禍事，禍事。』」師云：「電光影裏垂手，孤峰頂上接人，直是人難湊泊。南匾頭雪上加霜，未免信邪倒見。今日溈山門下好事不瞞人，要與天下萬世有耳者共聞去也。『如何是祖師西來意？』『近前來，向你道。』僧近前，但云：『若到諸方，一任舉似。』」

> Holding the whisk. "The clay ox fights its way into the sea, vast and clear, the gentle breeze descends to carry it; the turtle is forced against the wall, meeting a sudden obstacle with no way to turn back." He looked around and said, "Is there anyone here who can avoid it? Be careful not to scheme in the ghost's cave." He gave a shout. Then he brought up another case: "Master Mazu was once asked by a monk, 'What is the meaning of the Patriarch's coming from the West?' Mazu said, 'Come closer, and I'll tell you.' The monk came closer, and Mazu slapped him across the face, saying, 'Six ears cannot conspire together.' Later, Zen Master Nan commented, 'The ancients still said six ears cannot conspire—how much less can three or four hundred people noisily discuss it? A disaster, a disaster.'" The master said: "To extend a hand within a flash of lightning, to receive someone atop a solitary peak—truly, it is hard for people to grasp. Nan, that stubborn one, adds frost to snow, inevitably falling into mistaken views. Today, under the gate of Mount Wei, good deeds are not hidden from others. We wish to let all who have ears throughout the world and for all ages hear it together. 'What is the meaning of the Patriarch's coming from the West?' 'Come closer, and I'll tell you.' The monk comes closer, but just say, 'If you go to other places, feel free to bring this up.'"

秉拂。「你見我亦見，有眼者皆如是；我聞你亦聞，有耳者皆如是。主山後，案山前，無古無今；人從陳州來，卻得汝州信。有權有實，鬧市裏識取天子；尊中之尊，百草頭薦取老僧。錯而又錯。會麼？水底金烏天上日，孰妄孰真？水底蝦蟆吞卻月，是正是偏？」喝一喝。復舉：「世尊因外道問：『不問有言，不問無言。』世尊良久，外道讚歎云：『世尊大慈大悲，開我迷雲，令我得入。』乃作禮而去。阿難尋白佛云：『外道得何道理，稱讚而去？』世尊云：『如世良馬，見鞭影而行。』」師云：「世尊當時不盡令而行，致成一椿不了公案。」遂以左手拍香几，云：「外道且過者邊著。」以右手拍香几，云：「阿難且過者邊著。會麼？他家曾蹋上頭關，莫謂渠儂多意氣。」喝一喝。

> He holds the whisk. "You see, I also see; all who have eyes see thus. I hear, you also hear; all who have ears hear thus. Behind the main mountain, before the supporting hill—there is no ancient, no modern. A person comes from Chenzhou, yet receives a letter from Ruzhou. There is expedient means and ultimate truth; in the bustling marketplace, recognize the Son of Heaven. The honored among the honored—from the tips of a hundred grasses, offer up the old monk. Wrong, and yet wrong again. Do you understand? The golden crow beneath the water, the sun in the sky—which is false, which is true? The frog at the bottom of the water swallows the moon—is it correct, is it partial?" He gives a shout. Then he brings up another case: "Once, when the World-Honored One was asked by an outsider, 'I ask not about speaking, I ask not about silence,' the World-Honored One remained silent for a long while. The outsider praised him, saying, 'The World-Honored One, with great compassion, has parted the clouds of my confusion and allowed me to enter.' Then he bowed and departed. Ānanda then asked the Buddha, 'What principle did that outsider realize, that he praised you and left?' The World-Honored One said, 'Like a fine horse of the world, it moves at the shadow of the whip.'" The Master says: "At that time, the World-Honored One did not fully issue the command, resulting in an unresolved case." Then, tapping the incense table with his left hand, he says: "The outsider, step over to this side." Tapping the incense table with his right hand, he says: "Ānanda, step over to this side. Do you understand? That family has already trodden the highest barrier—do not say they are full of pride." He gives a shout.

秉拂。惟則問：「如何是奪人不奪境？」師云：「明修棧道。」「如何是奪境不奪人？」師云：「暗度陳倉。」「如何是人境兩俱奪？」師云：「魏延入谷口。」「如何是人境俱不奪？」師云：「世祖繪凌煙。」進云：「此是臨濟宗旨，如何是曹洞宗？」師云：「翠袖殷勤捧玉鍾。」進云：「不落五家宮商，請師更道一句。」師便打，僧喝，師復打，云：「人奪境奪，意到句到，全放全收，全用全照，諸兄還會麼？若也未會，重說偈言。」卓拄杖，云：「人境俱不奪，意句俱不到，非放非收，非用非照，諸兄還會麼？若也未會，歸堂喫茶。」

> Holding the whisk. Weize asked, "What is 'taking away the person but not the environment'?" The master said, "Openly repairing the plank road." "What is 'taking away the environment but not the person'?" The master said, "Secretly crossing at Chencang." "What is 'taking away both person and environment'?" The master said, "Wei Yan enters the valley pass." "What is 'taking away neither person nor environment'?" The master said, "The Emperor of Han paints the portraits at Lingyan Pavilion." The monk pressed further, "These are the tenets of the Linji school. What about the Caodong school?" The master said, "Green sleeves diligently hold the jade cup." The monk said, "Without falling into the tunes of the five schools, please, Master, say another line." The master immediately struck him. The monk shouted. The master struck again and said, "Person taken, environment taken—meaning arrives, words arrive; fully released, fully gathered; fully applied, fully illuminated. Brothers, do you understand? If not, I will repeat the verse." He tapped his staff and said, "Neither person nor environment taken—meaning does not arrive, words do not arrive; neither released nor gathered; neither applied nor illuminated. Brothers, do you understand? If not, return to the hall and have some tea."

秉拂。「提不起，拈不出。」拈拄杖召眾云：「還見麼？名不得，狀不得。」豎起拄杖云：「者是拄杖子，橫則山河大地一齊橫，豎則山河大地一齊豎。敲落天邊月，大地黲黲；扶過斷橋水，通身暢快。千峰頂上挑明月，萬壑溪頭探水瀾。」卓一卓云：「者是拄杖子用處。更有一處，諸兄還知麼？」擲下拄杖。復舉：「南泉因普請次，問維那：『作甚麼？』那云：『拽磨。』泉云：『不得動著中心樹子。』那無對。保福展代云：『比來拽磨，如今卻不拽。』法眼益代云：『恁麼即不拽也。』」師云：「二大老生平氣宇如王，恁麼看來，似乎膽小。當時洌上座若在，見南泉恁麼道，便與劈胸推倒。設若有個傍不甘底出來道：『向道不得動著。』咄！且去扶起者磨架子著。」

> Holding the whisk. "Cannot lift it, cannot grasp it." He lifts his staff and addresses the assembly: "Do you see? It cannot be named, it cannot be described." Raising the staff upright, he says: "This is the staff. When laid horizontally, the mountains, rivers, and great earth all lie horizontal together. When raised vertically, the mountains, rivers, and great earth all stand vertical together. Strike down the moon at the edge of the sky, and the great earth turns dark. Support the water across the broken bridge, and the whole body feels refreshed. On the peaks of a thousand mountains, I lift the bright moon. At the head of ten thousand valleys, I probe the flowing streams." He thumps the staff once and says: "This is the use of the staff. There is yet another place—do you brothers know it?" He throws down the staff. He then brings up another case: "Once, during communal labor, Nanquan asked the temple supervisor, 'What are you doing?' The supervisor said, 'Turning the millstone.' Nanquan said, 'Do not move the central pivot.' The supervisor had no reply. Baofu Zhan offered a substitute: 'Originally turning the millstone, but now not turning.' Fayan Yi offered another substitute: 'If so, then it is not turning.'" The master comments: "These two great elders, in their lifetime, carried themselves like kings. Yet, seen this way, they seem rather timid. If this humble monk had been there at the time, upon hearing Nanquan speak like that, I would have shoved him chest-first and knocked him over. Suppose someone on the side, unwilling to let it go, came out and said, 'I told you not to move it.' Hah! Go and prop up that millstone frame first."

秉拂。問：「如何是境？」師云：「觸著磕著。」「如何是人？」師云：「拄地撐天。」「如何是溈山境？」師云：「金相玉式。」「如何是境中人？」師云：「銕額銅頭。」進云：「即今綠陰蔥鬱，夏令云中，秪如古人道：薰風自南來，殿閣生微涼。意旨如何？」師云：「水出崑崙。」進云：「東山水上行，如何話會？」師云：「黃河九曲。」進云：「大慧於此瞥地，還端底也無？」師云：「莫謗大慧好。」乃云：「背後海闊天空，只要識得轉身路；面前懸崖峭壁，直須喪盡目前機。目前不了，觸眼撞眉；不會移身，墮阬落塹。即今還有前後際斷、二途不涉者麼？不妨出來掀倒禪床，喝退大眾，靈利衲僧消得幾個？」良久，云：「如無，洌上座丹霄獨步去也。」便下座。

> Holding the whisk. A question was asked: "What is the realm?" The master said: "Whatever you bump into or knock against." "What is the person?" The master said: "Pillar of earth, pillar of heaven." "What is the realm of Guishan?" The master said: "Golden form, jade model." "What is the person within the realm?" The master said: "Iron forehead, bronze head." The questioner continued: "Now, with the lush green shade and the summer season in the clouds, as the ancients said: 'A gentle breeze comes from the south, the hall and pavilion grow slightly cool.' What is the meaning?" The master said: "Water flows from Kunlun." The questioner said: "'Walking on water in the eastern mountains'—how should this be understood?" The master said: "The Yellow River winds nine times." The questioner said: "Dahui saw through this in a glance—was it truly so?" The master said: "Do not slander Dahui." Then the master said: "Behind you, the sea is vast and the sky is open—you only need to know the way to turn around. Before you, cliffs are steep and walls are sheer—you must completely let go of your present cleverness. If you don’t understand the present, everything you see and touch becomes an obstacle. If you don’t know how to shift your position, you’ll fall into pits and ditches. Is there anyone here now who has cut off before and after, who does not linger in either path? If so, come forward, overturn the meditation seat, shout down the assembly—how many sharp-witted monks can handle this?" After a long pause, he said: "If there is none, this old monk will step alone into the crimson clouds." Then he descended from the seat.

立秋，秉拂。拈拂子，云：「操殺伐之權，艸木叢林望風乞命；懸冰輪之鑑，山河大地倍長光華。千峰削色，萬水澄波，蝦蟆蚯蚓竄穴以潛藏，村了黃華芬香而茂盛，寒威凜凜，烈燄騰騰。眾中還有知時識宜者麼？其或躊躇，看取令行始得。」揮拂子，云：「西風起也，大地颼颼。」擲拂子，云：「一葉落也，天下皆秋。」

> The Beginning of Autumn, Holding the Fly Whisk. Taking up the whisk, he said: "Wielding the authority of life and death, grasses and forests tremble and beg for mercy; hanging the mirror of the icy moon, mountains, rivers, and the great earth shine with doubled radiance. A thousand peaks lose their color, ten thousand waters become clear and still. Frogs and earthworms burrow into their holes and hide away, while the village chrysanthemums bloom fragrant and lush. The cold's might is stern and chilling, yet a blazing flame soars upward. Among the assembly, is there one who knows the season and understands what is fitting? Or if there is hesitation, observe how the command is carried out to the end." He swung the whisk and said: "The west wind has risen, and the great earth sighs with its breath." He cast down the whisk and said: "A single leaf has fallen, and all under heaven knows it is autumn."

解夏，秉拂。「法堂前草蔓漫地，山門外荊棘參天，皆由把關太煞，水泄不通，內不放出，外不放入，致令地老天荒，人稀路絕。洌上座今日權衡在手，祖印高提，不妨無縫中鑿縫，無隙中開隙。」拈拄杖，卓一卓，云：「未出頭者，向者裏擎頭戴角；未吐氣者，向者裏作霧興雲。鳳離金網，翥舞丹霄；鶴出銀籠，翱翔天外。諸兄弟！洌上座恁麼道，未審在諸兄分上畢竟作麼生去就？」良久，云：「未明心地印，難透祖師關。」復卓一卓。

> The summer retreat concludes, and I take up the whisk. "Before the Dharma Hall, weeds spread across the ground; beyond the mountain gate, thorns pierce the sky. All this is due to guarding the pass too strictly, leaving no opening, neither letting anything out from within nor allowing anything in from outside. This has led to the land growing old and desolate, with few people and blocked paths. Today, as the senior monk, I hold the scales in hand and raise high the seal of the patriarchs. I may as well carve an opening where there is none, create a gap where there is no crack." He lifts his staff and strikes it once, saying, "Those who have not yet raised their heads, here is where you lift your head and grow horns; those who have not yet breathed out their energy, here is where you create mist and stir up clouds. The phoenix leaves the golden net, soaring and dancing in the crimson sky; the crane emerges from the silver cage, flying freely beyond the heavens. Fellow practitioners! Having spoken thus, I wonder how you will proceed in your own practice?" After a long pause, he says, "Without understanding the seal of the mind, it is difficult to pass through the patriarchs' barrier." He strikes his staff once more.

中秋，秉拂。「金風凋盡千林葉，惟有諸真實；玉兔挨開碧海門，天上斗星多。正所謂：多處添些子，星月交輝；少處減些子，木葉盡脫。正當恁麼時，清光透體，銀漢橫秋，謂在天上，影落階除；謂在人間，全身月裏。然則畢竟如何？月落後相見。」

> Mid-Autumn Festival, holding the whisk. "The autumn wind withers a thousand woods of leaves, only what is true remains; The jade rabbit pushes open the azure sea’s gate, in the heavens, the stars are many. Truly it is said: Where there is more, add a little—stars and moon shine together; Where there is less, subtract a little—leaves fall completely. Just at such a moment, Pure light penetrates the body, the Milky Way stretches across autumn— Say it is in the heavens, yet its shadow falls on the steps; Say it is in the human world, yet the whole body is within the moon. Still, in the end, how is it? After the moon sets, we shall meet."

堂上老人五秩壽誕，秉拂。「佛真法身猶若虛空，應物現形如水中月。」豎拂子云：「從上諸聖在秉拂上座拂子頭上，示現降神處胎、示現誕生、示現行七步、示現處王宮、示現出家、示現行苦行、示現坐菩提樹下成等正覺、示現降伏魔軍、示現坐道場轉法輪度有情、示現授諸菩薩阿耨多羅三藐三菩提記，種種神通不可思議、種種玅用不可思議、種種解脫不可思議、種種自在不可思議，從不可思議中現寶王剎於一毫端，於一毫端現無邊香水海、無邊須彌盧、無邊虛空、無邊世界、無邊天地、無邊日月，不可說不可說微塵諸佛剎延百千劫於一彈指頃，於一彈指頃延不可說不可說恒河沙數劫，小中現大、大中現小，一為無量、無量為一，不可以智知、不可以識識。惟我堂上老人善普現色身三昧，脫珍御服，挂弊垢衣，乘大悲願，為如來使，於佛處示佛，於祖處示祖。今日乃五秩壽誕，七眾瞻依，萬指圍繞。其間有以光明為佛事，有以音聲為佛事，有以莊嚴為佛事，有以香飯為佛事，有以語言文字為佛事，各以所有。若無所有，各以其心，見聞隨喜，禮拜讚歎。至於定洌分上，將何慶祝即得？」良久，云：「記得一則陳年葛藤，未免拈出，作今日斬新供養去也。昔清化怤禪師因僧問：『和尚年多少？』怤云：『始見去年九月九，如今又見秋葉黃。』云：『恁麼則無數也。』怤云：『問取黃葉。』云：『畢竟事如何？』怤云：『六隻骰子滿盆紅。』」師云：「白鼠推遷，銀臺不變。諸兄弟若於此會得，清化老子謾諸兄不得；若也未會，重加箋釋：劫石有銷日，此翁無老時。」拈拄杖，下座。

> On the occasion of the fiftieth birthday of the Elder in our hall, I take up the whisk. "The true Dharma-body of the Buddha is like empty space, manifesting forms in response to beings, like the moon reflected in water." Raising the whisk, he said: "Upon the tip of this whisk held by the presiding elder, all the sages and saints of the past have manifested—showing the descent from the heavens, entering the womb, showing the birth, taking seven steps, dwelling in the palace, leaving home, practicing austerities, sitting beneath the Bodhi tree and attaining perfect enlightenment, subduing the armies of Mara, sitting in the seat of awakening, turning the Dharma wheel to liberate sentient beings, bestowing predictions of unsurpassed, perfect enlightenment upon the bodhisattvas. Their various spiritual powers are inconceivable, their wondrous functions are inconceivable, their liberations are inconceivable, their mastery is inconceivable. From within the inconceivable, they manifest jeweled Buddha-lands upon the tip of a single hair. Upon the tip of a single hair, they manifest boundless oceans of fragrant water, boundless Mount Sumerus, boundless empty space, boundless worlds, boundless heavens and earths, boundless suns and moons. Inexpressible, inexpressible dust-mote Buddha-lands extend for hundreds of thousands of kalpas within a single snap of the fingers. Within a single snap of the fingers extend inexpressible, inexpressible kalpas as numerous as the sands of the Ganges. The small manifests within the great, the great manifests within the small. The one becomes the immeasurable, the immeasurable becomes the one. It cannot be known by intellect, cannot be grasped by consciousness. Only our hall's Elder is skilled in the samadhi of universally manifesting forms. He has cast off his precious royal robes and donned coarse, patched garments. Riding on his great compassionate vow, acting as an envoy of the Tathagata, he reveals the Buddha among Buddhas and reveals the Patriarch among Patriarchs. Today is his fiftieth birthday. The seven assemblies gaze up in reliance; ten thousand fingers surround him. Among them, some take light as their Buddha-work, some take sound as their Buddha-work, some take adornment as their Buddha-work, some take fragrant food as their Buddha-work, some take words and letters as their Buddha-work—each according to what they have. If they have nothing, each with their own mind, seeing, hearing, rejoicing, bowing, and praising. As for my own humble share, how shall I celebrate appropriately?" After a long pause, he said: "I recall an old, tangled vine from the past. I cannot help but bring it out to make a brand-new offering for today. Long ago, Zen Master Qinghua Fu was asked by a monk, 'How old is the Venerable?' Fu said, 'I first saw last year's Double Ninth Festival, and now I see the autumn leaves yellow again.' The monk said, 'So it is without number?' Fu said, 'Ask the yellow leaves.' The monk said, 'What, after all, is the matter?' Fu said, 'Six dice, the whole basin red.'" The Master said: "The white rat of time moves on, but the silver terrace does not change. Brothers, if you understand this here, old Qinghua cannot deceive you. If you still don't understand, I'll add further explanation: The kalpa-rock has a day it wears away, but this old man has no time of aging." Taking up his staff, he descended from the seat.

重陽，秉拂。「伸腳原在縮腳裏，已展不縮；舌頭不出口，駟馬難追。所以，有時教伊揚眉瞬目，是施一機、發一令，艸偃風行；有時教伊揚眉瞬目，不是據虎頭、收虎尾，海晏河清。無一事不彰至化，如天普蓋；無一物不演真乘，似地普擎。頭頭那畔，古聖絕安排；著著者邊，至今無處所。燈籠上走馬，光影裏神通，露柱裏懷胎，鬼窟中活計。夫如是，說甚麼？木樨華，吾無隱乎爾；菊華新，謂之三玄要。」拍禪床，云：「若是陶淵明，攢眉便歸去。」顧視左右，喝一喝。

> Chongyang, holding the whisk. "The extended foot is originally within the retracted foot—once extended, it does not retract; the tongue not leaving the mouth, yet once spoken, even a team of four horses cannot chase it back. Therefore, sometimes, instructing it to raise the eyebrows and blink the eyes is to apply a single mechanism, issue a single command—grass bends with the wind, action follows effortlessly. Sometimes, instructing it to raise the eyebrows and blink the eyes is not to grasp the tiger's head or gather the tiger's tail—the sea is calm, the rivers clear. There is not a single thing that does not manifest the ultimate transformation, like the sky universally covering all; there is not a single object that does not expound the true vehicle, like the earth universally upholding all. At the far shore of every head, ancient sages cut off all arrangements; in every move on this side, to this day there is no fixed place. Riding a horse on a lantern, spiritual powers within light and shadow; conceiving a child within a pillar, livelihood in a ghost's cave. Being thus, what is there to say? Osmanthus blossoms—I have nothing hidden from you; chrysanthemums fresh—call it the three mysteries and essentials." He struck the meditation seat and said, "If it were Tao Yuanming, he would frown and return at once." He looked around left and right and gave a shout.

首眾芙蓉進發，請秉拂。「驢事未了，馬事到來，不容擬議，豈假安排？鐘聲急，鼓聲催，簷聲不斷前宵雨，電影還連後夜雷，今日與君華下醉，明朝攜手上高臺。諸兄弟！正當臨岐，如何唱拍？」揮拂子，云：「會麼？若也會得，不起於座，遊遍十方，周歷百城，不離跬步，一月普現一切水，一切水月一月攝，是處是園林、是處是彌勒，朝遊檀特暮羅浮，皆吾心之常分。大唐打鼓響新羅，豈有假於他術？恁麼兩頭坐斷，寧有去來？一句全該，何分彼此？所以道：朗州山，澧州水，五湖四海皇化裏。正恁麼時，住不居陰界、出不涉眾緣一句作麼生？澄潭不許宿蒼龍，鳳凰豈向那邊討？」

> The assembly of monks gathered, and the Venerable was invited to take up the whisk. "Before the donkey's business is settled, the horse's affairs arrive. There is no time for hesitation, nor any need for deliberate arrangement. The bell tolls urgently, the drum beats in haste. The eaves still drip with last night's rain, and flashes of lightning are followed by the thunder of the coming night. Today, I drink with you beneath the blossoms; tomorrow, hand in hand, we ascend the high platform. Brothers! At this very crossroads, how shall we sing and clap?" He raised the whisk and said, "Do you understand? If you do, without leaving your seat, you can travel throughout the ten directions, traverse a hundred cities, yet never take a single step. One moon is reflected in all waters, and all waters are gathered within that one moon. Everywhere is a garden, everywhere is Maitreya. To roam Mount Dantuo in the morning and Mount Luofu in the evening—this is the natural state of our own mind. When the drum of the Great Tang resounds in Silla, is there any need for external methods? When both ends are cut off, where is there coming or going? When a single phrase encompasses all, how can there be separation between self and other? Thus it is said: 'Mountains of Langzhou, waters of Lizhou, the five lakes and four seas are all within the emperor's realm.' At such a moment, when abiding does not dwell in the realm of shadows, and going forth does not entangle with conditions, what phrase can be spoken? The clear pool does not allow the azure dragon to linger; why would the phoenix seek over there?"

秉拂。岫雲問：「南天燒火北天紅，日出西方夜落東，表率溈巒千五百，芙蓉高蹈萬層峰。溈山即不問，敢問如何是芙蓉境？」師云：「白晝猿呼子，黃昏虎出林。」「如何是境中人？」師云：「與木石居，與鹿豕遊。」進云：「與溈山相去多少？」師云：「一步高一步，一浪闊一浪。」進云：「未審此處、彼處大師如何相接？」師云：「不礙往來看。」進云：「恁麼一點水墨，兩處成龍。」師云：「莫妄分疏。」乃云：「芙蓉突出一峰頭，百里溈巒目一收，今日不因人舉著，幾乎忘卻舊雲並。」拈拄杖，下座。

> Holding the whisk. Xiuyun asked: "The southern sky burns with fire, the northern sky glows red; the sun rises in the west, the night falls in the east. Leading the five hundred of Weishan's peaks, the lotus soars above ten thousand layers of mountains. I won't ask about Weishan—dare I ask, what is the realm of the lotus?" The master said: "By day, monkeys call their young; by dusk, tigers emerge from the woods." "What about the person within that realm?" The master said: "Living among trees and stones, roaming with deer and boars." Xiuyun pressed: "How far is it from Weishan?" The master said: "One step higher, one step; one wave broader, one wave." Xiuyun pressed: "I wonder, how do the masters of this place and that place meet?" The master said: "Coming and going is not hindered." Xiuyun said: "Thus, with a single drop of ink, two dragons are formed." The master said: "Do not divide them arbitrarily." Then he said: "The lotus suddenly rises above a single peak, the hundred miles of Weishan's ridges all in view. Today, if not for someone bringing it up, I might have nearly forgotten the old clouds together." He lifted his staff and descended the seat.

秉拂。「盡大地是解脫門，多少人到者裏入不得？」喝一喝，云：「用入作麼？盡大地是塵勞門，多少人到者裏出不出？」喝一喝，云：「用出作麼？不見道：江南、江北，無非圓覺玅場；溪東、溪西，總是國王水艸。橫身千峰頂上，應用無虧；撒手萬人叢中，鍼劄不入。諸兄弟！如斯說話，且道成得甚麼邊事？」拈拄杖，云：「水流東澗朝西澗，雲起南巒過北巒。」

> Holding the whisk. "The entire earth is a gate to liberation. Yet how many people, arriving here, fail to enter?" He shouts, "What use is entering? The entire earth is a gate of worldly toil. Yet how many people, arriving here, fail to emerge?" He shouts, "What use is emerging? Have you not heard it said: South of the river, north of the river, all are the wondrous ground of perfect enlightenment; east of the stream, west of the stream, all are the king's grasses and waters. Lying across the summit of a thousand peaks, one's function is never lacking; letting go within a crowd of ten thousand, not even a needle can pierce through. Brothers! Such talk as this—tell me, what kind of affair does it accomplish?" He lifts his staff and says, "The water flows from the eastern ravine toward the western ravine; clouds rise from the southern ridge and pass over the northern ridge."

秉拂。拈拄杖召眾云：「者拄杖子不從天台得，不自南嶽來，根盤威音那畔，葉覆百億須彌，人天蒙其蔭庇，乾坤賴以擎持。今日落在洌上座手裏，畢竟如何揮霍？」遂卓一卓云：「上揮則天平，日月星辰各居其所；下霍則地成，山川艸木各奠其位。遇險則為津梁，遇水則為舟楫，串諸佛聖人以至醯雞蠛蠓而為一串，一即一切；撥山河大地以至瓦礫荊棘而為萬物，一切即一。頂窮圓蓋，腳極風輪，劄一劄，透頂透底；往溯空王，來及婁至，拶一拶，貫古貫今。有如是勇猛、有如是威神之力。然雖如是，猶未盡其機權。」復卓一卓云：「拄天則天缺東南，拄地則地陷西北，鞭山則華嶽摧崩，點水則滄溟枯竭，遇佛殺佛、遇祖殺祖、遇羅漢殺羅漢，森羅萬象斂衽歸降，蠢動含靈望風乞命，外道魂銷、天魔膽裂，有如是勇猛、有如是威神之力。正恁麼時，奇特中奇特，殺活全彰；殊勝中殊勝，縱橫在我。忽有個旁不甘底衲僧出來道：『洌公何得將常住物一人受用？』但向道：『一條白棒無私曲，幾個拈來用得親？』」復卓一卓，下座。

> Holding the whisk. Taking up the staff, he addressed the assembly: "This staff was not obtained from Tiantai, nor did it come from Nanyue. Its roots extend to the other side of the sound of majesty, its leaves cover a hundred billion Mount Sumerus. Gods and humans are sheltered by its shade; heaven and earth rely on it for support. Today it has fallen into the hands of this old monk Lie. How, then, shall I wield it?" He struck the ground once and said: "If I raise it upward, heaven is leveled—sun, moon, and stars each return to their place. If I lower it downward, earth is settled—mountains, rivers, grass, and trees each find their position. When encountering danger, it becomes a bridge; when meeting water, it becomes a boat. It strings together all buddhas, sages, down to the tiniest gnat and midge into a single strand—one is all. It sweeps aside mountains, rivers, the great earth, down to tiles, gravel, thorns, and brambles, making them all things—all is one. Its top reaches the round canopy of heaven, its bottom touches the wheel of wind. A single thrust pierces through from top to bottom. Looking back, it reaches the King of Emptiness; looking forward, it extends to the end of time. A single squeeze runs through past and present. It possesses such courage, such awe-inspiring power. Yet even so, this does not exhaust its skillful means." He struck the ground again and said: "Propping up heaven, heaven lacks southeast; propping up earth, earth sinks northwest. Whipping the mountains, Mount Hua crumbles; pointing at water, the great ocean dries up. Meeting a buddha, kill the buddha; meeting a patriarch, kill the patriarch; meeting an arhat, kill the arhat. All phenomena bow in surrender; sentient beings tremble and beg for mercy. Heretics lose their spirit, demons shatter in fear. It possesses such courage, such awe-inspiring power. At just such a moment—most extraordinary within the extraordinary, killing and enlivening fully revealed; most sublime within the sublime, freedom to act lies in my hands—if some unconvinced monk should step forward and say, 'Venerable Lie, how can you take what belongs to the community for your own use?' I would simply tell him: 'A single white staff, impartial and straight—how many can pick it up and use it intimately?'" He struck the ground once more and descended from the seat.

明季復開溈山大圓老宿忌，秉拂。「橫跨白牯，直踞孤峰，此山先住，繼有吾宗，千鈞巨力，一片虛衷。」拈起香，云：「從前汗馬無人識。」插香，云：「秪要重論蓋代功。」

> In the late Ming dynasty, on the anniversary of the passing of the great elder monk Dayuan of Weishan, I took up the whisk and said: "Striding across the white ox, firmly seated on the solitary peak—this mountain was his dwelling, and our lineage followed. With strength to move a thousand weights, yet a heart of utter emptiness." Lifting the incense, I said: "In earlier days, the sweat-drenched steed went unrecognized." Placing the incense, I added: "Now we must speak again of his peerless merit."

澄米頭，起龕。「此邦不穀，適彼他邦。雖然，彼此自由。」以拄杖指龕，云：「不免者場敗露。」

> Clearing the rice bowl, he lifts the coffin. "This land bears no fruit, so I go to another. Yet, freedom is found in both." Tapping the coffin with his staff, he says: "Still, this scene cannot be hidden."

嗣奯監寺入塔。「是凡是聖，鬼臉神頭，手抬手搦，賣俏裝村。」放下骨襯，云：「若非奯公，大難承當。」

> When the temple supervisor Si Huo was interred in the pagoda, the master said: "Whether ordinary or sage, with ghostly faces and divine heads, raising hands or grasping—all are just putting on airs and feigning simplicity." Then, placing down the bone container, he added: "If not for Master Huo, this would be hard to bear."

惟慶碓頭起龕。「來也水上漚，去也爐中燄，來去不相關，何沒復何現？」喝一喝，云：「坐斷十方猶點額，密移一步看飛龍。」

> At the head of the millstone, a coffin is lifted. "Coming like bubbles on water, Going like flames in the furnace. Coming and going have no connection— Why vanish, why appear?" He gives a shout and says: "Even if you cut off all ten directions, you still only touch the forehead. Take one secret step and watch the flying dragon."

舉火。「步步蹋著，蹋著禍生。捎空兩腳，火裏翻身。歸根葉落秋方早，令人卻憶嶺南能。」

> He raises the torch. "Step by step, treading on it—treading gives rise to misfortune. Swinging both feet through emptiness, turning over in the fire. When roots return and leaves fall, autumn arrives early, Making one recall Lingnan Neng."

慈性上座起龕。「撩起便行。衲僧手段。能解與麼去，又解與麼來，猶稱好手。雖然如是，大溈門下總容者般漢不得。咄！」云：「去！去！」

> The Venerable Cixing presided over the ceremony to remove the coffin from the hall. "Pick it up and go—this is the way of a patch-robed monk. If you can go like this and come like this, you can still be called a skilled hand. Even so, under the Great Gui's gate, such a fellow is not tolerated. Bah!" He said, "Go! Go!"

舉火。「秋日涼，秋月皎，長安道上人多少？水肅風清，白蘋紅蓼，正好舉棹揚帆，無限風光窈窕，截斷父子愛，不用回頭轉腦。若或兩復三番，娑婆世界何日得了？慈性上座，歸去好，歸去好，一道直如弦，切莫打之遶。」喝一喝。

> Raising the torch. "Autumn days are cool, autumn moon bright, how many people walk the Chang'an road? Water clear, wind pure, white duckweed and red knotweed—just right to raise oars and hoist sails. Boundless scenery, deep and serene. Cut off the love between father and son, no need to turn your head or twist your mind. If you hesitate again and again, when will this Saha world ever be settled? Venerable Cixing, go back well, go back well. The path is straight as a bowstring—do not take the winding way." He gives a shout.

大冶禪人入塔，值雪。「冷湫湫地，熱鬧中來；熱鬧中物，冷湫湫去。」放下骨襯，云：「大冶紅爐一片雪。」

> The Chan practitioner Dayu entered the pagoda during a snowfall. "From the cold and desolate, into the midst of bustling life; From the midst of bustling life, back to the cold and desolate." Placing down the bone fragments, he said: "In the great furnace, a single flake of snow."

習禪智禪人起龕。「彈指能超億土，是神是鬼；轉眼便是來生，堪笑堪悲。且恁麼時，如何直送荒郊裏？」

> Practicing Zen, cultivating wisdom, the practitioner arises from the coffin. "In the snap of a finger, one can traverse countless lands—is this a god or a ghost? In the blink of an eye, the next life arrives—both laughable and lamentable. At such a moment, how can one be directly sent to the desolate wilderness?"

舉火。「如來禪、祖師禪，熱碗鳴聲；根本智、差別智，撥漚求火。」喝一喝，云：「般若靈光，如大火聚。」

> Raising the torch. "The Tathagata's meditation, the Patriarch's meditation—like a hot bowl ringing out; fundamental wisdom, discriminating wisdom—like parting foam to seek fire." He shouts once and says, "The luminous Prajna wisdom is like a great mass of blazing fire."

入塔。「智不到處，切忌道著，道著則頭角生。」放下骨襯，云：「崢嶸須是擎頭角，遍界猶難覓跡蹤。」

> Entering the pagoda. "Where wisdom cannot reach, be careful not to speak of it. If you speak of it, horns will sprout." Placing down the bone container, he said: "If you wish to stand out, you must raise your horns—yet even searching the entire world, you'll find no trace."

盡空上座起龕。「拍膝而逝，銕鎚當面擲；斂目而坐，神光腦後看。動著不堪回首處，和煙搭在玉欄杆。」

> Venerable Monk Jinkong rises from his coffin. "He slapped his knee and passed away, an iron hammer thrown before his face; He closed his eyes and sat in meditation, divine light shining from behind his head. At the moment of movement, there is no turning back— Like mist settling upon the jade railing."

舉火。「誰云世事盡不得？今日盡也。誰云一死無餘事？焉知他處不生？所謂東湧西沒，西湧東沒，中湧邊沒，湧到虛空界盡，還有不盡者。咄！」

> He raised the torch. "Who says the affairs of the world can never be exhausted? Today they are exhausted. Who says that with death, nothing remains? How can we know that life does not arise elsewhere? As they say: rising in the east and sinking in the west, rising in the west and sinking in the east, rising in the center and sinking at the edges—even if it rises to the very end of the empty sky, there is still that which is not exhausted. Bah!"

湛然禪人起龕。「覓即知君不可得。」以拄杖指龕云：「贓物現在。不離當處常湛然。」喝一喝云：「龍門無宿客。」

> For the Chan practitioner Zhanran, upon the coffin being raised: "If you seek, you know you cannot grasp it." Tapping the coffin with his staff, he said: "The stolen goods are right here. Never leaving this very spot, always perfectly clear." He gave a shout and said: "At Dragon Gate, there are no lingering guests."

舉火：「百年成之不足，一旦壞之有餘。」舉起火炬，云：「看！看！向洌上座未舉以前還救得一半。」

> He raised the torch and said: "A hundred years of building is not enough, yet a single day of destruction is more than enough." Raising the torch, he said: "Look! Look! Before Master Xianglie raised it, there was still a chance to save half."

入塔。「鬼窟裏躲跟千個萬個，洌上座手裏斷送萬個千個。」放下骨襯，云：「慣得其便。」

> Entering the pagoda. "In the ghost cave, a thousand, ten thousand hide. In the hands of Master Lie, ten thousand, a thousand are cut off." Setting down the bone cushion, he said: "I've grown accustomed to its convenience."

正元上座入塔。「地、水、火、風，假四大以為身；生、老、病、死、苦，歷一生而滅度。一息歸真，還源返本。諸兄弟！還識正元上座失腳處麼？蹋翻波是水，行到路頭窮，水底撈明月。」喝一喝，云：「死水不藏龍。」因過水溺滅

> Elder Zhengyuan entered the pagoda. "Earth, water, fire, and wind—these four elements temporarily form the body; birth, old age, sickness, death, and suffering—these are experienced throughout a lifetime and then extinguished. With one breath, return to the true nature, revert to the source and return to the root. Brothers! Do you recognize where Elder Zhengyuan lost his footing? Treading through waves is still water; walking to the end of the road, reaching its limit, one scoops the bright moon from the water's depths." He gave a shout and said, "Still water cannot conceal a dragon." <note place="inline">He drowned while crossing water.</note>

普學道人舉火，值雪。「因地而起，箭既離弦，從空放下，不落別處。」攛下火炬，云：「會麼？水火既濟。」

> A practitioner was lighting a fire when it began to snow. "From the ground it rises; once the arrow leaves the bow, it falls from the sky—yet lands nowhere else." He threw down the torch and asked, "Do you understand? Fire and water are in harmony."

## 古梅洌禪師語錄卷下一

## 古梅洌禪師語錄卷下二

> Recorded Sayings of Ancient Plum Ripples Chan Master, Volume 2

小師明偉記錄