T48n2014_永嘉證道歌

大正藏第 48 冊 No. 2014 永嘉證道歌

No. 2014

永嘉證道歌

唐慎水沙門玄覺撰

君不見。絕學無為閑道人。不除妄想不求真。無明實性即佛性。幻化空身即法身。法身覺了無一物。本源自性天真佛。五陰浮雲空去來。三毒水泡虛出沒。證實相無人法。剎那滅卻阿鼻業。若將妄語誑眾生。自招拔舌塵沙劫。頓覺瞭如來禪。六度萬行體中圓。夢裡明明有六趣。覺后空空無大千。無罪福無損益。寂滅性中莫問覓。比來塵鏡未曾磨。今日分明須剖析。誰無念誰無生。若實無生無不生。喚取機關木人問。求佛施功早晚成。放四大莫把捉。寂滅性中隨飲啄。諸行無常一切空。即是如來大圓覺。決定說表真僧。有人不肯任情徴。直截根源佛所印。摘葉尋枝我不能。摩尼珠人不識。如來藏里親收得。六般神用空不空。一顆圓光色非色。凈五眼得五力。唯證乃知難可測。鏡里看形見不難。水中捉月爭拈得。常獨行常獨步。達者同遊涅槃路。調古神清風自高。貌悴骨剛人不顧。窮釋子口稱貧。實是身貧道不貧。貧則身常披縷褐。道則心藏無價珍。無價珍用無盡。利物應機終不吝。三身四智體中圓。八解六通心地印。上士一決一切了。中

下多聞多不信。但自懷中解垢衣。誰能向外夸精進。從他謗任他非。把火燒天徒自疲。我聞恰似飲甘露。銷融頓入不思議。觀惡言是功德。此即成吾善知識。不因訕謗起冤親。何表無生慈忍力。宗亦通說亦通。定慧圓明不滯空。非但我今獨達了。恒沙諸佛體皆同。師子吼無畏說。百獸聞之皆腦裂。香象奔波失卻威。天龍寂聽生欣悅。游江海涉山川。尋師訪道為參禪。自從認得曹溪路。了知生死不相關。行亦禪坐亦禪。語默動靜體安然。縱遇鋒刀常坦坦。假饒毒藥也閑閑。我師得見然燈佛。多劫曾為忍辱仙。幾回生幾回死。生死悠悠無定止。自從頓悟了無生。于諸榮辱何憂喜。入深山住蘭若。岑崟幽邃長松下。優遊靜坐野僧家。闃寂安居實蕭灑。覺即了不施功。一切有為法不同。住相佈施生天福。猶如仰箭射虛空。勢力盡箭還墜。招得來生不如意。爭似無為實相門。一超直入如來地。但得本莫愁末。如凈琉璃含寶月。既能解此如意珠。自利利他終不竭。江月照松風吹。永夜清宵何所為。佛性戒珠心地印。霧露雲霞體上衣。降龍缽解虎錫。兩鈷金環鳴歷歷。不是標形虛事持。如來寶杖親軌跡。不求真不斷妄。了知二法空無相。無相無空無不空。即是如來真實相。心鏡明

【現代漢語翻譯】下等人聽得多卻很少相信，只是從自身解脫煩惱的束縛。誰又能向外炫耀自己的精進呢？任憑他人誹謗或指責。用火燒天只會徒勞無功，我聽聞誹謗就像飲用甘露一樣，煩惱消融，進入不可思議的境界。把惡意的言語看作是功德，這就能成就我的善知識（Kalyāṇa-mittatā，指引正道的朋友）。不因為別人的誹謗而生起冤仇或親近之心，又如何展現無生（Anutpāda，不生不滅的真理）的慈悲和忍辱的力量呢？宗門和教理我都通達。禪定和智慧圓滿光明，不滯留在空（Śūnyatā，空性）的境界。不僅僅是我現在獨自領悟了這個道理，恒河沙數般的諸佛的本體都是相同的。如同獅子吼一樣無畏的說法，百獸聽了都會腦裂。香象（指強大的力量）也會奔波逃竄失去威嚴，天龍（Nāga，印度神話中的蛇神）寂靜地聽著，心生歡喜。遊歷江海，跋涉山川，尋找老師，問道參禪。自從認識了曹溪（六祖慧能弘法的道場）的道路，才了知生死與我毫不相關。行走是禪，坐著也是禪，言語、沉默、行動、靜止，身體都安然自在。縱然遇到鋒利的刀刃也坦然面對，即使是劇烈的毒藥也視若等閑。我的老師（指六祖慧能）曾被燃燈佛（Dīpaṃkara，過去佛之一）授記，多劫以來曾為忍辱仙人（Kṣānti，修忍辱行的仙人）。經歷了多少次的生，多少次的死，生死輪迴悠長無有定止。自從頓悟了無生（Anutpāda，不生不滅的真理），對於世間的榮辱還有什麼憂愁和歡喜呢？進入深山，住在蘭若（Araṇya，寂靜的修行處），在岑崟幽深的長松之下，悠閒自在地生活，像個隱逸的山野僧人，在寂靜中安居，真是瀟灑。覺悟就是當下，無需再施加任何功夫，這與一切有為法（Saṃskṛta，因緣和合而成的法）都不同。執著于形式的佈施只能獲得生天的福報，就像是向上射箭到虛空中一樣。力量用盡，箭最終還是會墜落，招致的來生也未必如意。怎能比得上無為（Asaṃskṛta，不依賴因緣的法）實相（Tathatā，真如實性）之門，一旦超越就能直入如來（Tathāgata，佛的稱號）的境界。只要得到了根本，就不要擔憂末節，就像清凈的琉璃中含著寶月一樣。既然能夠理解這如意珠（Cintāmaṇi，能滿足願望的寶珠），自利利他，功德永遠不會窮盡。江上的月亮照耀著，松樹在風中搖曳，漫漫長夜清凈安寧，還有什麼可做的呢？佛性（Buddhatā，成佛的可能性）是戒珠（Śīla，戒律）是心地（Citta，心）的印記，霧露雲霞只是身體上的衣裳。降龍缽（龍的象徵）解虎錫（錫杖），兩鈷金環發出清脆的響聲。這不是爲了標榜外形而虛假地持有，而是如來（Tathāgata，佛的稱號）寶杖的真實軌跡。不追求真，也不斷除妄，了知真和妄兩種法都是空無自性的。無相（Nirnimitta，沒有形相）、無空（Aśūnya，非空）、無不空（Na aśūnya，非不空），這就是如來（Tathāgata，佛的稱號）真實的相。心如明鏡。

【English Translation】 The inferior hear much but believe little, only freeing themselves from the defiled garments within their hearts. Who can boast of diligence outwardly? Let others slander and criticize as they will. Burning the sky with fire is merely exhausting oneself. Hearing slander is like drinking sweet dew to me, dissolving afflictions and entering the inconceivable. Viewing malicious words as merit, this makes them my good teachers (Kalyāṇa-mittatā, friends who guide one on the right path). If not for slander giving rise to enmity or attachment, how can one manifest the power of compassion and forbearance of non-arising (Anutpāda, the truth of non-arising and non-ceasing)? I am versed in both the doctrine and the teachings. Samadhi (Samādhi, meditative absorption) and wisdom are perfectly clear, not clinging to emptiness (Śūnyatā, emptiness). It is not only I who have realized this now, but the essence of all Buddhas, as numerous as the sands of the Ganges, is the same. Like a lion's roar, fearlessly spoken, all beasts that hear it are terrified. Even the mighty elephants (symbol of power) scatter and lose their majesty, while the Nāgas (Nāga, serpent deities in Indian mythology) listen quietly, filled with joy. Traveling rivers and seas, traversing mountains and streams, seeking teachers and inquiring about the Way to practice Chan (Dhyāna, meditation). Since recognizing the path of Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma), I understand that birth and death are unrelated to me. Walking is Chan (Dhyāna, meditation), sitting is Chan (Dhyāna, meditation), speaking, silence, movement, stillness, the body is at ease. Even when encountering sharp blades, I remain calm, and even the most potent poison is of no concern. My teacher (referring to the Sixth Patriarch Huineng) was predicted by Dīpaṃkara Buddha (Dīpaṃkara, one of the past Buddhas), and for many kalpas (kalpa, eons) was a Kṣānti (Kṣānti, a sage who practices patience). How many births, how many deaths, the cycle of birth and death is long and without end. Since the sudden awakening to non-arising (Anutpāda, the truth of non-arising and non-ceasing), what worries or joys are there regarding worldly honor and disgrace? Entering deep mountains, dwelling in Araṇyas (Araṇya, quiet places for practice), beneath the towering, secluded pine trees, living freely as a reclusive mountain monk, residing in stillness, truly carefree. Awakening is immediate, requiring no further effort, unlike all conditioned phenomena (Saṃskṛta, phenomena arising from causes and conditions). Giving with attachment to form only brings heavenly blessings, like shooting an arrow upwards into the void. When the strength is exhausted, the arrow will eventually fall, and the next life may not be as desired. How can it compare to the gate of unconditioned (Asaṃskṛta, unconditioned) true nature (Tathatā, suchness), where one can directly enter the realm of the Tathāgata (Tathāgata, the title of a Buddha) upon transcending? As long as you grasp the root, don't worry about the branches, like a pure crystal containing a precious moon. Since you can understand this wish-fulfilling jewel (Cintāmaṇi, a jewel that grants wishes), benefiting yourself and others, its merit will never be exhausted. The moon shines on the river, the pine trees sway in the wind, what is there to do on this long, clear night? Buddha-nature (Buddhatā, the potential for Buddhahood) is the seal of the precept-jewel (Śīla, moral discipline) in the mind, mist, dew, and clouds are merely garments on the body. The dragon-taming bowl (symbol of the dragon) and the tiger-releasing staff, the two golden rings jingle clearly. This is not to flaunt appearances with empty gestures, but the true traces of the Tathāgata's (Tathāgata, the title of a Buddha) staff. Neither seeking truth nor ceasing delusion, understanding that both truth and delusion are empty and without inherent nature. Without form (Nirnimitta, without characteristics), without emptiness (Aśūnya, not empty), without non-emptiness (Na aśūnya, not not empty), this is the true form of the Tathāgata (Tathāgata, the title of a Buddha). The mind is like a clear mirror.

鑒無礙。廓然瑩徹周沙界。萬象森羅影現中。一顆圓光非內外。豁達空撥因果。莽莽蕩蕩招殃禍。棄有著空病亦然。還如避溺而投火。舍妄心取真理。取捨之心成巧偽。學人不了用修行。深成認賊將為子。損法財滅功德。莫不由斯心意識。是以禪門了卻心。頓入無生知見力。大丈夫秉慧劍。般若鋒兮金剛焰。非但空摧外道心。早曾落卻天魔膽。震法雷擊法鼓。佈慈云兮灑甘露。龍象蹴踏潤無邊。三乘五性皆醒悟。雪山肥膩更無雜。純出醍醐我常納。一性圓通一切性。一法遍含一切法。一月普現一切水。一切水月一月攝。諸佛法身入我性。我性同共如來合。一地具足一切地。非色非心非行業。彈指圓成八萬門。剎那滅卻三祇劫。一切數句非數句。與吾靈覺何交涉。不可毀不可讚。體若虛空勿涯岸。不離當處常湛然。覓即知君不可見。取不得捨不得。不可得中只么得。默時說說時默。大施門開無壅塞。有人問我解何宗。報道摩訶般若力。或是或非人不識。逆行順行天莫測。吾早曾經多劫修。不是等閑相誑惑。建法幢立宗旨。明明佛敕曹溪是。第一迦葉首傳燈。二十八代西天記。法東流入此土。菩提達磨為初祖。六代傳衣天下聞。後人得道何窮數。真不立妄本空。有無

【現代漢語翻譯】現代漢語譯本鑒無礙：覺知沒有阻礙。廓然瑩徹周沙界：光明澄澈遍佈所有世界。萬象森羅影現中：所有現象都在其中顯現。一顆圓光非內外：這圓滿的光輝既不在內也不在外。豁達空撥因果：自以為通達空性而否定因果。莽莽蕩蕩招殃禍：這樣輕率妄為只會招來災禍。棄有著空病亦然：拋棄有而執著于空，也是一種病態。還如避溺而投火：如同爲了躲避溺水而跳入火中。舍妄心取真理：拋棄虛妄的心而追求真理。取捨之心成巧偽：有取有舍的心，本身就是一種虛偽。學人不了用修行：學佛之人不明白這一點，還用這種心去修行。深成認賊將為子：就會深深地陷入認賊作子的境地。損法財滅功德：損害佛法，消滅功德。莫不由斯心意識：這些都是由於心、意、識的作用。是以禪門了卻心：所以禪宗要了悟這顆心。頓入無生知見力：才能頓悟無生的智慧和力量。大丈夫秉慧劍：大丈夫手持智慧之劍。般若鋒兮金剛焰：般若（Prajna，智慧）的鋒利，如同金剛石般堅固的火焰。非但空摧外道心：不僅能摧毀外道邪見。早曾落卻天魔膽：早已嚇破天魔的膽。震法雷擊法鼓：震動佛法的雷聲，敲擊佛法的鼓。佈慈云兮灑甘露：散佈慈悲的雲朵，灑下甘甜的露水。龍象蹴踏潤無邊：龍和象的足跡遍及無邊。三乘五性皆醒悟：使三乘（Sravakayana，Pratyekabuddhayana，Bodhisattvayana，聲聞乘、緣覺乘、菩薩乘）和五性（不決定性，聲聞性，緣覺性，菩薩性，無性）的人都醒悟。雪山肥膩更無雜：雪山的肥沃純凈沒有雜質。純出醍醐我常納：從中產生的純正醍醐，我常常享用。一性圓通一切性：一個自性圓滿通達一切自性。一法遍含一切法：一個法遍含一切法。一月普現一切水：一個月亮普遍顯現在所有的水中。一切水月一月攝：所有水中的月亮都包含在一個月亮之中。諸佛法身入我性：諸佛的法身進入我的自性。我性同共如來合：我的自性與如來（Tathagata，佛的稱號）的自性相合。一地具足一切地：一個地包含了所有的地。非色非心非行業：不是色，不是心，不是行為。彈指圓成八萬門：彈指間就能成就八萬法門。剎那滅卻三祇劫：剎那間就能滅除三大阿僧祇劫的業障。一切數句非數句：一切可以計數和不可以計數的言語。與吾靈覺何交涉：與我的靈覺又有什麼關係呢？不可毀不可讚：既不能譭謗，也不能讚歎。體若虛空勿涯岸：它的本體如同虛空一樣沒有邊際。不離當處常湛然：它不離開當下之處，永遠清凈。覓即知君不可見：如果去尋找，就會知道你無法看見它。取不得捨不得：既不能獲取，也不能捨棄。不可得中只么得：在不可得之中，就這樣領悟。默時說說時默：沉默時也在說，說話時也在沉默。大施門開無壅塞：廣大的佈施之門打開，沒有阻礙。有人問我解何宗：如果有人問我理解什麼宗派。報道摩訶般若力：就告訴他，是偉大的般若（Mahaprajna，大智慧）的力量。或是或非人不識：是是或者非非，人們無法認識。逆行順行天莫測：逆行或者順行，天也無法測度。吾早曾經多劫修：我早已在過去多劫中修行。不是等閑相誑惑：不是隨便說說來迷惑你們。建法幢立宗旨：建立佛法的旗幟，樹立宗派的宗旨。明明佛敕曹溪是：明明是佛陀敕令曹溪。第一迦葉首傳燈：第一代迦葉（Kasyapa，佛陀十大弟子之一）首先傳燈。二十八代西天記：在西天（印度）記載了二十八代。法東流入此土：佛法向東流入這片土地（中國）。菩提達磨為初祖：菩提達磨（Bodhidharma）是初祖。六代傳衣天下聞：六代傳衣，天下皆知。後人得道何窮數：後人得道的人數不勝數。真不立妄本空：真理本來就不是建立起來的，虛妄的本性也是空。有無

【English Translation】 English version Awareness is without obstruction. Vast and clear, illuminating all realms. All phenomena appear within. A single round light, neither inside nor outside. Thinking you understand emptiness, you deny cause and effect. Acting recklessly only invites disaster. Abandoning existence and clinging to emptiness is also a sickness. Like avoiding drowning by jumping into a fire. Discarding the deluded mind and grasping for truth. The mind of grasping and abandoning becomes artificial. Students who don't understand use this to cultivate. Deeply falling into recognizing a thief as their own child. Damaging the Dharma and destroying merit. All arise from this mind, intention, and consciousness. Therefore, the Chan (Zen) school understands the mind. Suddenly entering the power of the knowledge and vision of no-birth. A great person wields the sword of wisdom. The sharpness of Prajna (wisdom), like the flame of a diamond. Not only crushing the minds of external paths. Long ago, it shattered the courage of the heavenly demons. Shaking the thunder of the Dharma, striking the drum of the Dharma. Spreading clouds of compassion, sprinkling sweet dew. Dragons and elephants tread, moistening the boundless. The three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and five natures all awaken. The richness of the snowy mountains is pure and without impurities. I constantly take in the pure ghee that comes from it. One nature perfectly penetrates all natures. One Dharma pervades and contains all Dharmas. One moon universally appears in all waters. All water moons are contained within one moon. The Dharmakaya (Dharma body) of all Buddhas enters my nature. My nature merges with the Tathagata (Buddha). One ground fully contains all grounds. Not form, not mind, not action. In a snap of the fingers, eight myriad gates are perfected. In an instant, three kalpas (aeons) are extinguished. All countable and uncountable phrases. What connection do they have with my spiritual awareness? Cannot be destroyed, cannot be praised. Its essence is like space, without boundaries. Not apart from this very place, always serene. If you seek it, you will know you cannot see it. Cannot be taken, cannot be abandoned. In the unattainable, just realize it thus. Silent when speaking, speaking when silent. The gate of great giving is open and unblocked. If someone asks me what school I understand. Tell them, it is the power of Maha-prajna (great wisdom). Whether it is right or wrong, people do not recognize. Going against or going with, even the heavens cannot fathom. I have long cultivated for many kalpas. Not casually deceiving you. Establish the Dharma banner, establish the tenets. Clearly, the Buddha commanded Caoxi (the Sixth Patriarch's monastery). First, Kasyapa (one of the Buddha's ten great disciples) first transmitted the lamp. Twenty-eight generations are recorded in the Western Heaven (India). The Dharma flowed eastward into this land (China). Bodhidharma was the first patriarch. The transmission of the robe for six generations was known throughout the world. The number of people who attained the Way later is countless. Truth is not established, delusion is fundamentally empty. Existence and non-existence

俱遣不空空。二十空門元不著。一性如來體自同。心是根法是塵。兩種猶如鏡上痕。痕垢盡除光始現。心法雙忘性即真。嗟末法惡時世。眾生福薄難調製。去聖遠兮邪見深。魔強法弱多恐害。聞說如來頓教門。恨不滅除令瓦碎。作在心殃在身。不須冤訴更尤人。欲得不招無間業。莫謗如來正法輪。旃檀林無雜樹。郁密森沈師子住。境靜林間獨自游。走獸飛禽皆遠去。師子兒眾隨後。三歲便能大哮吼。若是野干逐法王。百年妖怪虛開口。圓頓教勿人情。有疑不決直須爭。不是山僧逞人我。修行恐落斷常坑。非不非是不是。差之毫釐失千里。是則龍女頓成佛。非則善星生陷墜。吾早年來積學問。亦曾討疏尋經論。分別名相不知休。入海算沙徒自困。卻被如來苦訶責。數他珍寶有何益。從來蹭蹬覺虛行。多年枉作風塵客。種性邪錯知解。不達如來圓頓制。二乘精進勿道心。外道聰明無智慧。亦愚癡亦小騃。空拳指上生實解。執指為月枉施功。根境法中虛捏怪。不見一法即如來。方得名為觀自在。了即業障本來空。未了應須還夙債。饑逢王膳不能餐。病遇醫王爭得瘥。在欲行禪知見力。火中生蓮終不壞。勇施犯重悟無生。早時成佛於今在。師子吼無畏說。深嗟懵懂頑皮靼。

【現代漢語翻譯】俱遣不空空：一切都歸於既非有也非空的空性之中。二十空門元不著：二十空門（指佛教中分析事物為空性的二十種方法）都不能執著。一性如來體自同：所有如來（Tathagata，佛的稱號）的本體都是相同的。心是根法是塵：心是根本，法是外塵。兩種猶如鏡上痕：這兩種關係就像鏡子上的痕跡。痕垢盡除光始現：當痕跡和污垢完全清除，光明才會顯現。心法雙忘性即真：當心和法都忘卻時，自性（本性）就顯現為真。嗟末法惡時世：可嘆啊，這末法時代的邪惡。眾生福薄難調製：眾生的福報淺薄，難以調伏。去聖遠兮邪見深：遠離聖賢，邪見卻很深。魔強法弱多恐害：魔的力量強大，佛法衰弱，所以有很多恐懼和災害。聞說如來頓教門：聽到如來宣說的頓悟法門。恨不滅除令瓦碎：恨不得立刻摧毀它，讓它像瓦片一樣粉碎。作在心殃在身：起因在心，災殃卻在身。不須冤訴更尤人：不需要喊冤，更不要抱怨別人。欲得不招無間業：想要不招感無間地獄的業報。莫謗如來正法輪：就不要誹謗如來的正法輪（Dharmacakra，佛法的象徵）。旃檀林無雜樹：旃檀（Candana，一種香木）林中沒有其他雜樹。郁密森沈師子住：茂密幽深，只有獅子居住。境靜林間獨自游：環境清靜，獅子在林間獨自遊蕩。走獸飛禽皆遠去：走獸飛禽都遠遠地離去。師子兒眾隨後：小獅子們跟隨在後。三歲便能大哮吼：三歲就能發出巨大的吼聲。若是野干逐法王：如果野干（豺狼）追逐法王（佛）。百年妖怪虛開口：百年的妖怪也只是白費力氣。圓頓教勿人情：圓頓教法不講人情。有疑不決直須爭：有疑問沒有解決，就必須爭論。不是山僧逞人我：不是我這個山僧要逞強。修行恐落斷常坑：而是怕修行落入斷滅見和常見的陷阱。非不非是不是：說它不是，也不是；說它是，也不是。差之毫釐失千里：稍微有一點差錯，就會謬以千里。是則龍女頓成佛：如果理解正確，龍女（Naga maiden）也能立刻成佛。非則善星生陷墜：如果理解錯誤，善星比丘（Devadatta）也會墮落。吾早年來積學問：我早年以來積累學問。亦曾討疏尋經論：也曾經研究註釋，尋找經論。分別名相不知休：分別名相，不知停止。入海算沙徒自困：就像在海里數沙子一樣，只是讓自己疲憊。卻被如來苦訶責：卻被如來嚴厲地呵責。數他珍寶有何益：數別人的珍寶有什麼用呢？從來蹭蹬覺虛行：一直以來都感到困頓，覺得所做都是虛妄。多年枉作風塵客：多年來白白地做了風塵中的過客。種性邪錯知解：因為種性和知解上的錯誤。不達如來圓頓制：所以不明白如來的圓頓教法。二乘精進勿道心：小乘（Hinayana）的精進沒有道心。外道聰明無智慧：外道（Tirthika）的聰明沒有智慧。亦愚癡亦小騃：既愚癡又幼稚。空拳指上生實解：把空拳（Upaya，方便法門）的指頭當作真實。執指為月枉施功：執著于指頭而認為那就是月亮，白費功夫。根境法中虛捏怪：在根、境、法中虛妄地捏造。不見一法即如來：如果能明白沒有一法不是如來。方得名為觀自在：才能被稱為觀自在（Avalokitesvara，觀世音菩薩）。了即業障本來空：如果明白，業障本來就是空。未了應須還夙債：如果不明白，就應該償還過去的債務。饑逢王膳不能餐：就像飢餓的人遇到國王的膳食卻不能吃。病遇醫王爭得瘥：就像生病的人遇到醫王卻不能痊癒。在欲行禪知見力：在慾望中修行禪定，需要有正確的知見。火中生蓮終不壞：就像在火中生長的蓮花，最終不會壞滅。勇施犯重悟無生：勇施菩薩（Suradatta）雖然犯了重罪，但卻悟到了無生。早時成佛於今在：早已成佛，直到現在仍然存在。師子吼無畏說：這是獅子吼般的無畏說法。深嗟懵懂頑皮靼：深深地嘆息那些懵懂無知、頑固不化的人。

【English Translation】 Everything is consigned to emptiness, which is neither void nor non-void. The twenty doors of emptiness (referring to the twenty methods of analyzing phenomena as empty in Buddhism) should not be clung to. The essence of all Tathagatas (Buddhas) is the same. The mind is the root, and the dharma is the external dust. These two are like marks on a mirror. When the marks and stains are completely removed, the light will appear. When both mind and dharma are forgotten, the self-nature (true nature) manifests as truth. Alas, this evil age of the Dharma's decline. Sentient beings have shallow blessings and are difficult to tame. Far from the sages, wrong views are deep. The power of demons is strong, the Dharma is weak, so there are many fears and harms. Hearing about the Tathagata's sudden enlightenment teaching. I hate not being able to destroy it and shatter it like tiles. The cause is in the mind, but the calamity is on the body. There is no need to complain or blame others. If you want to avoid incurring the karma of the Avici Hell (uninterrupted hell). Do not slander the Tathagata's true Dharma wheel (Dharmacakra, symbol of the Buddha's teaching). In the sandalwood (Candana, a fragrant wood) forest, there are no other mixed trees. Dense and deep, only lions dwell. The environment is quiet, and the lion roams alone in the forest. Beasts and birds all go far away. The lion cubs follow behind. At three years old, they can roar loudly. If a jackal chases after the Dharma King (Buddha). A hundred-year-old monster will only open its mouth in vain. The perfect and sudden teaching does not consider human sentiments. If there is doubt that is not resolved, you must argue directly. It is not that this mountain monk is showing off his ego. But I fear that cultivation will fall into the pit of annihilationism and eternalism. Not not, not is, is not. A difference of a hair's breadth leads to a loss of a thousand miles. If understood correctly, the Naga maiden (dragon girl) can instantly become a Buddha. If understood incorrectly, Sudatta (Devadatta) will fall. I have accumulated learning since my early years. I have also sought commentaries and searched for sutras and treatises. Discriminating names and forms without knowing when to stop. Like counting sand in the sea, only tiring oneself. But I was severely rebuked by the Tathagata. What is the benefit of counting the treasures of others? I have always felt frustrated and realized that what I have done is in vain. For many years, I have been a wanderer in the world for nothing. Because of the wrong nature and understanding. I do not understand the Tathagata's perfect and sudden teaching. The diligent practitioners of the Two Vehicles (Hinayana) do not have the mind of the Way. The cleverness of the non-Buddhists (Tirthika) has no wisdom. Both foolish and childish. Taking the finger of the empty fist (Upaya, expedient means) as real. Clinging to the finger and thinking it is the moon is a waste of effort. Falsely fabricating in the roots, objects, and dharmas. If you can see that no dharma is not the Tathagata. Then you can be called Avalokitesvara (the Bodhisattva who perceives the sounds of the world). If you understand, karmic obstacles are originally empty. If you do not understand, you should repay your past debts. Like a hungry person who cannot eat the king's food. Like a sick person who cannot be cured by the king of doctors. Practicing meditation in desire requires the power of correct understanding. Like a lotus flower growing in fire, it will never be destroyed. Suradatta (Brave Giver) realized no-birth even though he committed a serious offense. He became a Buddha long ago and still exists today. This is the fearless speech of the lion's roar. Deeply lamenting those who are ignorant, stubborn, and unyielding.

只知犯重障菩提。不見如來開秘訣。有二比丘犯淫殺。波離螢光增罪結。維摩大士頓除疑。猶如赫日銷霜雪。不思議解脫力。妙用恒沙也無極。四事供養敢辭勞。萬兩黃金亦銷得。粉骨碎身未足酬。一句瞭然超百億。法中王最高勝。恒沙如來同共證。我今解此如意珠。信受之者皆相應。了了見無一物。亦無人亦無佛。大千沙界海中漚。一切聖賢如電拂。假使鐵輪頂上旋。定慧圓明終不失。日可冷月可熱。眾魔不能壞真說。像駕崢嶸謾進途。誰見螗螂能拒轍。大象不游于兔徑。大悟不拘於小節。莫將管見謗蒼蒼。未了吾今為君訣。

永嘉證道歌(終)

無相大師行狀

翰林學士朝散大夫行左司諫知制誥同修國史判史判館事柱國南陽郡開國侯食邑一千一百戶賜紫金魚袋楊億　述

溫州永嘉玄覺禪師者。永嘉人也。姓戴氏。丱歲出家。遍探三藏精天臺旨。觀圓妙法門。於四威儀中。常冥禪觀。后因左溪朗禪師激勵。與東陽策禪師。同詣曹溪。初到振錫攜瓶。繞祖三匝。祖曰。夫沙門者。具三千威儀八萬細行。大德自何方而來生大我慢。師曰。生死事大無常迅速。祖曰。何以體取無生。了無速乎。曰體即無生。了本無速。祖云。如是如是。於時大眾。無不愕然。師方具威儀

【現代漢語翻譯】現代漢語譯本：只知道執著于會帶來深重業障的菩提（覺悟）。卻不見如來（佛陀）開示的秘密法訣。有兩位比丘（出家人）犯了淫戒和殺戒。波離（人名，佛陀弟子）用螢火蟲般微弱的光芒來增加罪業的束縛。維摩大士（維摩詰，在家菩薩）卻能立刻消除疑惑，猶如太陽驅散霜雪。不可思議的解脫力量，其妙用如恒河沙數般無邊無際。即使是四事供養（指衣服、飲食、臥具、醫藥），也不敢推辭辛勞，縱然花費萬兩黃金也能消解罪業。粉身碎骨也難以報答佛恩，一句瞭然於心，就能超越百億劫的修行。佛法是諸法之王，至高無上。恒河沙數般的如來共同印證。我現在解開這如意寶珠（比喻佛法），相信並接受它的人都能相應。明明白白地看到空無一物，既沒有人，也沒有佛。大千世界如同大海中的水泡，一切聖賢如同閃電般瞬間即逝。假使有鐵輪在頭頂旋轉，堅定不移的禪定和智慧的光明終究不會失去。太陽可以變冷，月亮可以變熱，眾魔也不能破壞真正的佛法。大象駕車前進，看似威風凜凜，誰見過螳螂能阻擋車輪？大象不會行走在兔子的小路上，真正的大悟不會拘泥於細枝末節。不要用狹隘的見識來誹謗廣闊的天空，如果還不明白，我現在為你點破。

《永嘉證道歌》（終）

無相大師行狀

翰林學士朝散大夫行左司諫知制誥同修國史判史判館事柱國南陽郡開國侯食邑一千一百戶賜紫金魚袋楊億述

溫州永嘉玄覺禪師，是永嘉人，姓戴。年少時出家，廣泛研習三藏經典，精通天臺宗的宗旨，觀察圓融微妙的法門，在行住坐臥四種威儀中，常常靜默地進行禪觀。後來因為左溪朗禪師的激勵，與東陽策禪師一同前往曹溪（六祖慧能道場）。剛到時，拿著錫杖和水瓶，繞著六祖三圈。六祖說：『出家人應該具備三千威儀和八萬細行，大德從哪裡來，生出這麼大的我慢？』禪師說：『生死事大，無常迅速。』六祖說：『如何體會無生，了悟本來就沒有迅速？』禪師說：『體會到就是無生，了悟到本來就沒有迅速。』六祖說：『是這樣，是這樣。』當時大眾，無不驚訝。禪師這才具足威儀。

【English Translation】 English version: Only knowing to commit heavy obstacles to Bodhi (enlightenment). Not seeing the secret teachings opened by Tathagata (Buddha). Two Bhikkhus (monks) committed the offenses of lust and killing. Polli (a name, Buddha's disciple) uses the faint light of a firefly to increase the bonds of sin. Vimalakirti (a lay Bodhisattva) instantly removes doubts, like the scorching sun melts frost and snow. The inconceivable power of liberation, its wondrous function is as limitless as the sands of the Ganges. Even the four kinds of offerings (clothing, food, bedding, and medicine) are not refused with hardship, and even spending ten thousand taels of gold can dissolve sins. Crushing bones and pulverizing the body is not enough to repay the Buddha's grace, one sentence understood clearly surpasses hundreds of billions of kalpas of practice. The Dharma is the king among all dharmas, the highest and most victorious. Tathagatas as numerous as the sands of the Ganges jointly attest to it. I now unlock this wish-fulfilling jewel (metaphor for the Dharma), those who believe and accept it will all be in accord. Clearly seeing that there is nothing at all, neither person nor Buddha. The great thousand worlds are like bubbles in the ocean, all sages and worthies are like a flash of lightning. Even if an iron wheel were spinning on top of one's head, Firm and bright samadhi and wisdom will never be lost. The sun can be cold, the moon can be hot, Demons cannot destroy the true Dharma. An elephant driving a chariot advances magnificently, but who has seen a mantis able to stop a wheel? An elephant does not travel on a rabbit's path, great enlightenment is not bound by small details. Do not use narrow views to slander the vast sky, if you do not understand, I will now reveal it to you.

Song of Enlightenment by Yongjia (End)

Biography of Master Wuxiang

Written by Yang Yi, Hanlin Academician, Chao San Da Fu, Acting Left Si Jian, Zhi Zhi Gao, Co-editor of National History, Judge of History and Museum Affairs, Pillar of the Nation, Founding Marquis of Nanyang County, with an estate of one thousand one hundred households, bestowed with a purple-gold fish bag.

Zen Master Xuanjue of Yongjia in Wenzhou was a native of Yongjia, with the surname Dai. He left home at a young age, extensively studied the Tripitaka, and was proficient in the tenets of the Tiantai school. He observed the perfect and subtle Dharma gate, and in the four dignities of walking, standing, sitting, and lying, he often silently engaged in Chan contemplation. Later, encouraged by Zen Master Lang of Zuoqi, he went to Caoqi (the Sixth Patriarch Huineng's monastery) with Zen Master Ce of Dongyang. Upon arriving, he carried his staff and water bottle and circled the Sixth Patriarch three times. The Sixth Patriarch said, 'A Shramana (monk) should possess three thousand dignities and eighty thousand fine practices. Where does the great virtue come from, giving rise to such great arrogance?' The Zen Master said, 'The matter of birth and death is great, and impermanence is swift.' The Sixth Patriarch said, 'How do you embody no-birth and realize that there is no swiftness?' The Zen Master said, 'To embody is no-birth, to realize is that there is no swiftness.' The Sixth Patriarch said, 'So it is, so it is.' At that time, the assembly was astonished. The Zen Master then fully manifested his dignity.

參禮。須臾告辭。祖曰。返太速乎。師曰。本自非動豈有速耶。祖曰。誰知非動。曰仁者自生分別。祖曰。汝甚得無生之意。曰無生豈有意耶。祖曰。無意誰當分別。曰分別亦非意。祖嘆曰。善哉善哉。少留一宿。時謂一宿覺矣。策公乃留師。翌日下山回溫江。學者輻湊。號真覺大師。著禪宗悟修圓旨。自淺之深。慶州刺史魏靜。緝而成十篇。目為永嘉集。及證道歌一首。並盛行於世云爾。

{ "translations": [ "現代漢語譯本：\n\n他行禮告退，片刻后便要告辭。六祖慧能（指六祖惠能大師）說：『返回得太快了嗎？』\n\n永嘉玄覺（指永嘉玄覺禪師）回答說：『本來就沒有動，哪裡會有快慢呢？』\n\n六祖說：『誰知道沒有動呢？』\n\n永嘉玄覺說：『是仁者您自己產生了分別。』\n\n六祖說：『你很懂得無生的道理。』\n\n永嘉玄覺說：『無生哪裡會有道理呢？』\n\n六祖說：『沒有道理，誰來分別呢？』\n\n永嘉玄覺說：『分別也不是道理。』\n\n六祖讚歎說：『好啊，好啊！』於是挽留他住了一夜，當時人們稱他為『一宿覺』。\n\n策公於是挽留了永嘉玄覺。第二天，永嘉玄覺下山返回溫江，學者們像車輪輻條一樣聚集而來，稱他為真覺大師。他著有《禪宗悟修圓旨》，從淺入深。慶州刺史魏靜將他的著作編輯成十篇，命名為《永嘉集》，以及《證道歌》一首，都盛行於世。", "English_translations": [ "English version:\n\nHe paid his respects and took his leave, and after a short while, he bid farewell. The Sixth Patriarch (referring to the Sixth Patriarch Huineng) said, 'Are you returning too quickly?'", "Yongjia Xuanjue (referring to Zen Master Yongjia Xuanjue) replied, 'Originally there is no movement, so how can there be fast or slow?'", "The Sixth Patriarch said, 'Who knows there is no movement?'", "Yongjia Xuanjue said, 'It is you, the benevolent one, who creates distinctions yourself.'", "The Sixth Patriarch said, 'You deeply understand the meaning of non-birth (Wusheng).' ", "Yongjia Xuanjue said, 'How can non-birth have meaning?'", "The Sixth Patriarch said, 'If there is no meaning, who will make distinctions?'", "Yongjia Xuanjue said, 'Distinction is also not meaning.'", "The Sixth Patriarch exclaimed in admiration, 'Excellent, excellent!' Thereupon, he kept him for one night, and at that time people called him 'The Awakened One Overnight'.", "Master Ce then retained Yongjia Xuanjue. The next day, Yongjia Xuanjue descended the mountain and returned to Wenjiang, and scholars gathered like spokes around a wheel, calling him Great Master Zhenjue. He wrote 'The Perfect Meaning of Enlightenment and Cultivation in the Zen School', progressing from the shallow to the deep. Wei Jing, the Prefect of Qingzhou, compiled his writings into ten chapters, naming it 'The Yongjia Collection', as well as the 'Song of Enlightenment', both of which became widely popular in the world." ] }