Records of the Transmission of the Lamp, Volume Fifteen

僧問。如何是佛。師曰。有眼無鼻孔。

A monk asked, 'What is the Buddha?' The Master said, 'He has eyes but no nostrils.'

北禪賢禪師法嗣

Dharma Heirs of Chan Master Xian of Beichan

潭州興化紹銑禪師

Chan Master Shaoxi of Xinghua in Tanzhou

上堂拈拄杖曰。一大藏教。是拭不淨故紙。超佛越祖之談。是誑𧬵閭閻漢。若論衲僧門下。一點也用不得。作麼生是衲僧門下事。良久曰。多虗不如少實。擊香臺。下座。

Ascending the hall, he picked up his staff and said, 'The whole canon is waste paper that cannot be wiped clean; talk that surpasses the Buddhas and Ancestors is the deceit of village louts. As for the patch-robed monk's gate, not a bit of it can be used. What is the matter of the patch-robed monk's gate?' After a long while he said, 'Much emptiness is not as good as a little substance.' He struck the incense stand and descended from the seat.

洪州法昌倚遇禪師

Chan Master Yiyu of Fachang in Hongzhou

漳州林氏子。幼棄家。依郡之崇福得度。有大志。自受具遊方。名著叢席。浮山遠和尚嘗指謂人曰。此後學行腳樣子也。參北禪。禪問。近離甚處。師曰。福嚴。禪曰。思大鼻孔長多少。師曰。與和尚當時見底一般。禪曰。汝道我見時長多少。師曰。和尚大似不曾到福嚴。禪曰。學語之流。又問。來時馬大師安樂否。師曰。安樂。禪曰。向汝道甚麼。師曰。教和尚莫亂統。禪曰。念汝新到。不能打得你。師曰。某甲亦放和尚過。茶罷。禪問。鄉裡甚處。師曰。漳州。禪曰。三平在彼作甚處。師曰。說禪說道。禪曰。年多少。師曰。與露柱齊年。禪曰。有露柱且從。無露柱年多少。師曰。無露柱。一年也不少。禪曰。夜半放烏鷄。師留北禪最久。於是師資敲唱。妙出一時。晚至西山。睠雙嶺深𨗉。棲息三年。始應法昌之請。師在雙嶺受請。與英勝二首座相別。曰。三年聚首。無事不知。檢點將來。不無滲漏。以拄杖畫一畫。曰。這箇即且止。宗門事作麼生。英曰。須彌安鼻孔。師曰。恁麼則臨崖看滸眼。特地一場愁。英曰。深沙努眼睛。師曰。爭奈聖凡無異路。方便有多門。英曰。鐵蛇鑽不入。師曰。這般漢有甚共語處。英曰。自緣根力淺。莫怨太陽春。卻畫一畫。曰。宗門事且止。這箇事作麼生。師便掌。英曰。這漳州子。莫無去就。師曰。你這般見解。不打更待何時。又打。英曰。也是老僧招得。上堂。祖師西來。特唱此事。祇要時人知有。如貧子衣珠。不從人得。三世諸佛。祇是弄珠底人。十地菩薩。祇是求珠底人。汝等正是竛竮乞丐。懷寶迷邦。靈利漢才聞舉著。眨上眉毛。便知落處。若更踏步向前。不如䇿杖歸山去。長嘯一聲煙霧深。示眾。我要一箇不會禪底作國師。上堂。汝若退身千尺。我便當處生芽。汝若覿面相呈。我便藏身露影。汝若春池拾礫。我便撒下明珠。直得水灑不著。風吹不入。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearanc

如箇無孔鐵鎚相似。且道法昌還有為人處也無。良久曰。利刀割肉瘡猶合。惡語傷人恨不銷。上堂。春山青。春水綠。一覺南柯夢初足。攜笻縱步出松門。是處桃英香馥郁。因思昔日靈雲老。三十年來無處討。如今競愛摘楊花。紅香滿地無人掃。上堂。拈起拄杖曰。我若拈起。你便喚作先照後用。我若放下。你便喚作先用後照。我若擲下。你便喚作照用同時。忽然不拈不放。你向甚麼處卜度。直饒會得倜儻分明。若遇臨濟德山。便須腦門會地。且道伊有甚麼長處。良久曰。曾經大海休誇水。除卻須彌不是山。上堂。夜半烏鷄誰捉去。石女無端遭指注。空王令下急搜求。唯心便作軍中主。雲門長驅。溈山隊伍。列五位槍旗。布三玄戈弩。藥山持刀。青原荷斧。石鞏彎弓。禾山打鼓。陣排雪嶺長蛇。兵屯黃檗飛虎。木馬帶毛烹。泥牛和角煑。賞三軍。犒師旅。打葛藤。分露布。截海颺塵。橫山簸土。擊玄關。除徼路。多少平人受辛苦。無邊剎海競紛紛。三界聖凡無覓處。無覓處。還知否。昨夜雲收天宇寬。依然帶月啼高樹。上堂。閑來祇麼坐。拍手誰賡和。回頭忽見簸箕星。水墨觀音解推磨。拍手一下曰。還會麼。八十翁翁雖皓首。看看不見老人容。上堂。法昌今日開爐。行腳僧無一箇。唯有十八高人。緘口圍爐打坐。不是規矩嚴難。免見諸人話墮。直饒口似秤鎚。未免燈籠勘破。不知道絕功勳。妄自修因證果。喝曰。但能一念回光。定脫一乘羈鎻。黃龍南禪師至。上堂。拏雲攫浪數如麻。點著銅睛眼便花。除卻黃龍頭角外。自餘渾是赤斑蛇。法昌小剎。路遠山遙。景物蕭疎。遊人罕到。敢謂黃龍禪師曲賜光臨。不唯泉石生輝。亦乃人天欣悅。然雲行雨施。自古自今。其奈爐鞴之所。鈍鐵尤多。良醫之門。病者愈甚。瘥病須求靈藥。銷頑必藉金錘。法昌這裡。有幾箇垛根阿師。病者病在膏肓。頑者頑入骨髓。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the

若非黃龍老漢到來。總是虗生浪死。拈拄杖曰。要會麼。打麵還他州土麥。唱歌須是帝鄉人。僧問。古鏡未磨時如何。師曰。卻須磨取。曰。未審如何下手。師曰。鏡在甚麼處。僧遂作一圓相。師便打曰。這漆桶。碌甎也不識。師與感首座歲夜吃湯次。座曰。昔日北禪分歲。曾烹露地白牛。和尚今夜分歲。有何施設。師曰。臘雪連山白。春風透戶寒。座曰。大眾吃箇甚麼。師曰。莫嫌冷淡無滋味。一飽能消萬劫飢。座曰。未審是甚麼人置辦。師曰。無慚愧漢。來處也不知。英勝二首座到山相訪。英曰。和尚尋常愛點檢諸方。今日因甚麼卻來古廟裡作活計。師曰。打草祇要蛇驚。英曰。莫塗糊人好。師曰。你又刺頭入膠盆作甚麼。英曰。古人道。我見兩個泥牛鬬入海。所以住此山。未審和尚見箇甚麼。師曰。你他時異日。有把茆葢頭。人或問你。作麼生祇對。英曰。山頭不如嶺尾。師曰。你且道。還當得住山事也無。英曰。使钁不及拖犂。師曰。還曾夢見古人麼。英曰。和尚作麼生。師展兩手。英曰。鰕跳不出鬥。師曰。休將三寸燭。擬比太陽輝。英曰。爭奈公案見在。師曰。亂統禪和。如麻似粟。龍圖徐公禧布衣時。與師往來。為法喜之遊。師將化前一日。作偈遺之曰。今年七十七。出行須擇日。昨夜問龜哥。報道明朝吉。徐覽偈聳然。邀靈源清禪師同往。師方坐寢室。以院務誡知事曰。吾住此山二十三年。護惜常住。每自蒞之。今行矣。汝輩著精彩。言畢。舉拄杖曰。且道這箇分付阿誰。徐與靈源皆屏息。遂擲杖投床。枕臂而化。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns or

福州廣因擇要禪師

The master records a Chan encounter and

上堂。王臨寶位。胡漢同風。紐半破三。佛殿倒卓。藏身句即不問。你透出一字作麼生道。拈拄杖曰。春風開竹戶。夜雨滴花心。上堂。古者道。祇恐為僧心不了。為僧心了總輸僧。且如何是諸上座了底心。良久曰。漁翁睡重春潭闊。白鳥不飛舟自橫。僧問。如何是祖師西來意。師曰。長安東。洛陽西。問。如何是佛。師曰。福州橄欖兩頭尖。問。佛未出世時如何。師曰。隈巖傍壑。曰。出世後如何。師曰。前山後山。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clingin

開先暹禪師法嗣

The master records a Chan encounter and

南康軍雲居山了元佛印禪師

The master records a Chan encounter and point

饒州浮梁林氏子。誕生之時。祥光上燭。鬚髮爪齒。宛然具體。風骨爽㧞。孩孺異常。發言成章。語合經史。閭裡先生稱曰神童。年將頂角。博覧典墳。卷不再舒。洞明今古。才思俊邁。風韻飄然。志慕空宗。投師出家。試經圓具。感悟夙習。即徧參尋。投機於開先法席。出為宗匠。九坐道場。四眾傾向。名動朝野。神宗賜高麗磨衲金缽。以旌師德。僧問。如何是佛。師曰。木頭雕不就。曰。恁麼則皆是虗妄也。師曰。梵音深遠。令人樂聞。問。如何是諸佛說不到底法。師曰。蟻子解尋腥處走。蒼蠅偏向臭邊飛。曰。學人未曉。請師再指。師曰。九萬裡鵬從海出。一千年鶴遠天歸。問。達磨面壁。意旨如何。師曰。閉口深藏舌。曰。學人未曉。師曰。一言已出。駟馬難追。問。大修行人還入地獄也無。師曰。在裡許。曰。大作業人還上天堂也無。師曰。鰕跳不出鬥。曰。恁麼則鑊湯爐炭吹教滅。劒樹刀山喝使摧。師曰。自作自受。乃曰。適來禪客出眾禮拜。各以無量珍寶佈施大眾。又於面門上放大光明。照耀乾坤。令諸人普得相見。於此明得。可謂十方諸佛各坐其前。常為勞生。演說大法。豈假山僧重重註破。如或未然。不免橫身徇物。乃橫按拄杖曰。萬般草木根苗異。一得春風便放花。上堂。寒。寒。風撼竹聲乾。水凍魚行澀。林疎鳥宿難。早是嚴霜威重。那堪行客衣單。休思紫陌山千朵。且擁紅爐火一攢。放下茱萸空中竹橛。倒卻迦葉門前剎竿。直下更雲不會。算來也太無端。參。師一日與學徒入室次。適東坡居士到面前。師曰。此間無坐榻。居士來此作甚麼。士曰。暫借佛印四大為坐榻。師曰。山僧有一問。居士若道得。即請坐。道不得。即輸腰下玉帶子。士欣然曰。便請。師曰。居士適來道。暫借山僧四大為坐榻。祇如山僧四大本空。五陰非有。居士向甚麼處坐。士不能答。遂留玉帶。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching war

師卻贈以雲山衲衣。士乃作偈曰。百千燈作一燈光。盡是恆沙妙法王。是故東坡不敢惜。借君四大作禪床。病骨難堪玉帶圍。鈍根仍落箭鋒機。會當乞食歌姬院。奪得雲山舊衲衣。此帶閱人如傳舍。流傳到我亦悠哉。錦袍錯落猶相稱。乞與佯狂老萬回。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assump

東京智海本逸正覺禪師

The master records a Chan encounter and poi

僧問。古鏡未磨時如何。師曰。青青河畔草。曰。磨後如何。師曰。鬱鬱園中柳。曰。磨與未磨。是同是別。師曰。同別且置。還我鏡來。僧擬議。師便喝。上堂。開口是。合口是。眼下無妨更著鼻。開口錯。合口錯。眼與鼻孔都拈卻。佛也打。祖也打。真人面前不說假。佛也安。祖也安。衲僧肚皮似海寬。此乃一齣一入。半合半開。是山僧尋常用底。敢問諸禪德。剎竿因甚麼頭指天。力士何故揎起拳。良久曰。參。上堂。拈拄杖曰。這拄杖。在天也與日月並明。在地也與山河同固。在王侯也以代蒲鞭。在百姓也防身禦惡。在衲僧也晝橫肩上。渡水穿雲。夜宿旅亭。撐門拄戶。且道在山僧手裡。用作何為。要會麼。有時放步東湖上。與僧遙指遠山青。擊禪床下座。上堂。憶得老僧年七歲時。於村校書處得一法門。超情離見。絕妙絕玄。爰自染神。逾六十載。今日輒出。普告大眾。若欲傳持。宜當諦聽。遂曰。寒原耕種罷。牽犢負薪歸。此夜一爐火。渾家身上衣。諸禪德。逢人不得錯舉。上堂。古者道。接物利生絕妙。外甥終是不肖。他家自有兒孫。將來應用恰好。諸禪德還會麼。菜園牆倒晴方築。房店籬穿雨過修。院宇漏時隨分整。兒孫大小盡風流。上堂。舉暹和尚道。寒。寒。地爐火暖。閑坐蒲團。說迦葉不是。談達磨無端。此也彼也。必然一般。師召大眾曰。迦葉甚處不是。達磨那裡無端。若檢點得出。彼之二老一場懡㦬。若點檢不出。三十年後。莫道不被人瞞好。上堂。我有這一著。人人口裡嚼。嚼得破者。速須吐卻。嚼不破者。翻成毒藥。乃召諸禪德。作甚麼滋味。試請道看。良久曰。醫王不是無方義。千里蘇香象不回。道士問。如何是道。師曰。龍吟金鼎。虎嘯丹田。曰。如何是道中人。師曰。吐故納新。曰。道與道中人相去多少。師曰。罥鶴顛崖上。沖天昧米民。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and disti

越州天章元楚寶月禪師

The master records a Chan encounter and poi

僧問。如何是佛法大意。師曰。一年三百六十日。曰。便恁麼會時如何。師曰。迢迢十萬不是遠。上堂。鼓聲錯落。山色崔嵬。本既不有。甚處得來。良久曰。高著眼。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; th

欽上勤禪師法嗣

The master records a Chan encounter and

鼎州梁山圓應禪師

The master records a Chan encounter and

僧問。如何是超佛越祖之談。師曰。吃粥吃飯。

The master records a Chan encounter and points the questioner to

青原下十一世

The master records a Chan encounter a

雲居舜禪師法嗣

The master records a Chan encounter and

金陵蔣山法泉佛慧禪師

The master records a Chan encounter and poi

隨州時氏子。僧問。古人說不到處。請師說。師曰。夫子入太廟。曰。學人未曉。師曰。春暖柳條青。問。如何是急切一句。師曰。火燒眉毛。問。祖師面壁。意旨如何。師曰。撐天拄地。曰。便恁麼去時如何。師曰。落七落八。問。二祖立雪齊腰。意旨如何。師曰。三年逢一閏。曰。為甚麼付法傳衣。師曰。村酒足人酤。問。蓮華未出水時如何。師曰。西瞿耶尼。曰。出水後如何。師曰。泗州大聖。問。如何是祖師西來意。師曰。髮長僧貌醜。曰。未審意旨如何。師曰。閉戶怕天寒。問。南禪結夏。為甚麼卻在蔣山解。師曰。眾流逢海盡。曰。恁麼則事同一家。師曰。夢裡到家鄉。上堂。來不來。去不去。腳下須彌山。腦後擎天拄。大藏不能宣。佛眼不能覷。諸禪德。漸老逢春解惜春。昨夜飛花落無數。上堂。畫一圓相。以手拓起曰。諸仁者還見麼。團團離海嶠。漸漸出雲衢。諸人若也未見。莫道南明長老措大相。卻於寶華王座上念中秋月詩。若也見得。此夜一輪滿。清光何處無。上堂。要去不得去。要住不得住。打破大散關。脫卻孃生袴。諸仁者若到臘月三十日。且道用箇甚麼。良久曰。柳絮隨風。自西自東。上堂。古人恁麼。南禪不恁麼。古人不恁麼。南禪卻恁麼。大眾還委悉麼。王婆衫子短。李四帽簷長。聖節。上堂。拈拄杖擊法座一下。曰。以此功德。祝延聖壽。便下座。上堂。時人慾識南禪路。門前有箇長松樹。腳下分明不較多。無奈行人恁麼去。莫恁去。急回顧。樓臺煙鎖鐘鳴處。師因雪下。上堂召大眾曰。還有過得此色者麼。良久曰。文殊笑。普賢嗔。眼裡無筋一世貧。相逢盡道休官去。林下何曾見一人。上堂。快人一言。快馬一鞭。若更眼睛定動。未免紙裹麻纏。腳下是地。頭上是天。不信但看八九月。紛紛黃葉滿山川。師晚奉詔住大相國智海禪寺。問眾曰。赴智海。留蔣山。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The record says that freedom is found in present awareness, without seeking outside the mind. Its verses and sayings present both sudden insight and the discipline needed to embody it. The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, app

去就孰是。眾皆無對。師索筆書偈曰。非佛非心徒擬議。得皮得髓謾商量。臨行珍重諸禪侶。門外千山正夕陽。書畢坐逝。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about

明州天童澹交禪師

The master records a Chan encounter and

僧問。臨雲閣聳。太白峰高。到這裡如何進步。師曰。但尋荒草際。莫問白雲深。曰。未審如何話會。師曰。寒山逢拾得。兩箇一時痴。曰。向上宗乘。又且如何舉唱。師曰。前言不及後語。上堂。也大奇。也大差。十箇指頭八箇罅。由來多少分明。不用鑽龜打瓦。便下座。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image

建州崇梵餘禪師

The master records a Chan encounter and

僧問。臨濟喝少遇知音。德山棒難逢作者。和尚今日作麼生。師曰。山僧被你一問。直得退身三步。脊背汗流。曰。作家宗師。今日遭遇。師曰。一語傷人。千刀攪腹。僧以手畫一畫曰。爭奈這箇何。師曰。草賊大敗。問。恁麼來底人。師還接否。師曰。孤峰無宿客。曰。不恁麼來底人。師還接否。師曰。灘峻不留船。曰。恁麼不恁麼則且置。穿過髑髏一句作麼生。師曰。堪笑亦堪悲。上堂。直須向黑豆未生芽時搆取。良久。召大眾曰。劒去遠矣。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances,

處州慈雲院修慧圓照禪師

The master records a Chan encounter and poin

上堂。片月浸寒潭。微雲滿空碧。若於達道人。好箇真消息。還有達道人麼。微雲穿過你髑髏。片月觸著你鼻孔。珍重。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks abo

大溈宥禪師法嗣

The master records a Chan encounter and

廬山歸宗慧通禪師

The master records a Chan encounter and

僧問。如何是函葢乾坤句。師曰。日出東方夜落西。曰。如何是截斷眾流句。師曰。鐵山橫在路。曰。如何是隨波逐浪句。師曰。船子下揚州。問。如何是塵塵三昧。師曰。灰飛火亂。問。如何是佛法大意。師曰。黃河水出崑崙觜。問。十二時中如何履踐。師曰。鐵牛步春草。問。隻履西歸。當為何事。師曰。為緣生處樂。不是厭他鄉。曰。如何是當面事。師曰。眼下鼻頭垂。上堂。心隨相起。見自塵生。了見本心。知心無相。即十方剎海。念念圓明。無量法門。心心周匝。夫如是者。何假覺城東際。參見文殊。樓閣門開。方親彌勒。所以道。一切法門無盡海。同會一法道場中。拈起拄杖曰。這箇是一法。那箇是道場。這箇是道場。那箇是一法。良久曰。看。看。拄杖子穿過諸人髑髏。須彌山拶破諸人鼻孔。擊香臺一下。曰。且向這裡會取。上堂。從無入有易。從有入無難。有無俱盡處。且莫自顢頇。舉來看。寒山拾得禮豐幹。

The master records a Chan encounter and points the questioner toward direct awakening. A monk asks about the Buddha, the Way, or the true self; the reply overturns ordinary assumptions. The answer uses an image from daily life to reveal the Dharma beyond words and distinctions. The teaching warns against clinging to concepts, appearances, success, or failure. When the student understands, the exchange ends with a bow; when he does not, the master remains silent or corrects him. This dialogue preserves the living method of the ancient Chan teachers for later practitioners. The r

安州大安興教慧憲禪師

The master records a Chan encounter and poi