X73n1453_紫柏尊者別集
卍新續藏第 73 冊 No. 1453 紫柏尊者別集
No. 1453-A 紫柏尊者別集序
金壇刻紫柏尊者全集。已行藂林。此外有錢啟忠集鈔四卷。陸符心要四卷。按指禪師攜吳江周氏藏本。乃尊者中年之作。白衣弟子繆仲淳周季華周子介。執侍左右。手自繕寫者。余為會萃諸本。取全集所未載者。排為四卷。名為紫柏別集。而序其後曰。禪門五燈。自有宋南渡已后。石門妙喜。至高峰斷崖中峰為一盛。由元以迄 明初。元叟寂照笑隱至楚石蒲庵季潭為再盛。二百年來傳燈寂蔑。尊者挺生東吳。氣宇如王。蹴踏天下。機緣悶現從地涌出。實有關於國運隆替。法運廢興。未可以凡心世智妄為此量也。尊者出世萬曆中。正國家日中豫泰之候。貂寺氈裘孽牙盤互。師以慈愿戒力。住王舍城而為說法。溥 聖母之慈雲。開 賢主之智日。庶幾礦稅可罷。黨禁可除。戎索可清。殺運可挽。群小張羅鉤黨。推刃妖書。師於是拚幻有之軀。息清流之禍。法幢既倒。國論日非。乾綱下移。帝心解紐。魔外交侵。人天不佑。考妖書本末之記。知劫運摧剝之因。雖業繫有因。然實振古所未睹也。古來元臣命世。必曰降神。矧乎法王導師。寧非間出。尊者秉金剛心。具那延力。舉手可以拍須彌。噓氣可以吸溟
【現代漢語翻譯】 現代漢語譯本 金壇（地名）刊刻的《紫柏尊者全集》已經流通於叢林（指寺院）。此外還有錢啟忠輯錄的四卷，陸符輯錄的《心要》四卷。據按指禪師帶來的吳江（地名）周氏所藏版本，是尊者中年時的作品，由在家弟子繆仲淳、周季華、周子介侍奉左右，親手繕寫。我將各版本彙集，選取《全集》中未收錄的內容，編排為四卷，名為《紫柏別集》，並作序於後。禪門五燈，自宋朝南渡之後，石門妙喜（指大慧宗杲禪師）至高峰、斷崖、中峰（皆為禪師）為一盛。由元朝到明朝初年，元叟、寂照、笑隱至楚石、蒲庵、季潭（皆為禪師）為再盛。二百年來，傳燈寂滅。尊者挺生於東吳（指江蘇一帶），氣宇軒昂如王者。機緣不顯現則已，一顯現便如從地涌出一般。這實在關係到國家命運的興衰，佛法命運的興廢，不可以凡夫之心和世俗之智來妄加揣測。尊者出世于萬曆年間，正值國家如日中天、安樂太平之時。宦官（指太監）和邊疆少數民族的勢力相互勾結。尊者以慈悲的願力與持戒的力量，住在王舍城（比喻京城）而為大眾說法，普降聖母（指太后）的慈悲之云，開啟賢明君主（指皇帝）的智慧之日，希望可以廢除礦稅，解除黨錮，肅清邊境，挽回殺劫。然而小人們卻四處羅織罪名，結黨營私，用妖書來陷害。尊者於是捨棄這虛幻的身體，平息清流（指正直的官員）的災禍。法幢（指佛法）既然倒下，國家大政方針就日益錯誤，國家政權下移，皇帝的心也解開了束縛，外敵入侵，人天不佑。考察妖書的來龍去脈，就知道劫難摧殘的原因。雖然說業力有其因果關係，但確實是自古以來所未曾見過的。古來輔佐君王的賢臣降世，必定說是神靈降臨。更何況是佛法的導師，難道不是應時而出嗎？尊者秉持金剛之心，具有那羅延（大力士）的力量，舉手可以拍打須彌山（佛教名山），噓氣可以吸乾大海。
【English Translation】 English version The complete collection of Venerable Zibo, engraved in Jintan (place name), has already circulated in the Sangha (referring to monasteries). In addition, there are four volumes compiled by Qian Qizhong and four volumes of 'Essentials of Mind' compiled by Lu Fu. According to the version collected by the Zhou family of Wujiang (place name) brought by Chan Master Anzhi, it is a work from the Venerable's middle age, personally copied by lay disciples Miao Zhongchun, Zhou Jihua, and Zhou Zijie who attended him. I have compiled various versions, selected the contents not included in the 'Complete Collection', and arranged them into four volumes, named 'Separate Collection of Zibo', and wrote a preface to it. The Five Lamps of the Chan School, since the Southern Crossing of the Song Dynasty, from Shimen Miaoxi (referring to Chan Master Dahui Zonggao) to Gaofeng, Duanya, and Zhongfeng (all Chan Masters) was a flourishing period. From the Yuan Dynasty to the early Ming Dynasty, Yuansou, Jizhao, Xiaoyin to Chushi, Pu'an, and Jitan (all Chan Masters) was a second flourishing period. For two hundred years, the transmission of the lamp has been silent. The Venerable was born in Dongwu (referring to the area of Jiangsu), with a majestic demeanor like a king. If the opportunity does not appear, it does not appear, and once it appears, it is like emerging from the ground. This is really related to the rise and fall of the national destiny and the prosperity and decline of the Dharma destiny, and it cannot be speculated by the minds of ordinary people and the wisdom of the world. The Venerable was born in the Wanli period, which was the time when the country was in its heyday and peaceful. The eunuchs (referring to eunuchs) and the forces of ethnic minorities in the border areas colluded with each other. The Venerable lived in Rajagriha (a metaphor for the capital) with the compassionate vows and the power of precepts to preach to the public, spreading the compassionate clouds of the Holy Mother (referring to the Empress Dowager), and opening the wisdom of the wise monarch (referring to the Emperor), hoping to abolish the mining tax, lift the party ban, clear the border, and save the killing. However, the villains weaved charges everywhere, formed cliques for private gain, and used demon books to frame them. The Venerable then abandoned this illusory body to quell the disaster of the Qingliu (referring to upright officials). Since the Dharma banner (referring to the Dharma) has fallen, the national policy has become increasingly wrong, the national power has shifted downward, and the emperor's heart has also been unraveled, foreign enemies have invaded, and people and gods have not blessed. Examining the ins and outs of the demon book, we know the reason for the destruction of the catastrophe. Although it is said that karma has its cause and effect, it is indeed unprecedented since ancient times. In ancient times, the virtuous ministers who assisted the king must be said to be the descent of gods. Moreover, is the Dharma teacher not born in response to the times? The Venerable holds the Vajra mind and has the power of Narayana (strong man), raising his hand can slap Mount Sumeru (Buddhist famous mountain), and exhaling can suck up the sea.
渤。金翅鼓搏。則龍子隨其唼食。而況于魚鰍與。師子哮吼。則香象為之失糞。而況於野干與。人之云亡。法燈熄矣。魚鰍翔舞而野乾號呼矣。同時大德。舍赭還緇。卻來人間以夢遊了大事。譬如老將全師退守。深溝固壘。使賊人相戒。莫敢犯而廓清摧陷。固非其所有事矣。嗚呼。尊者之出世。其關係國運法運如此。悠悠斯世。惟憨山老人為能知而言之。而其為塔銘。茹茶啖蠟。含嚼齒舌間。所謂我聞有命。不敢以告人者也。尊者之化去也。次年為萬曆乙巳。余夢至高山。有大和尚危坐巖端。謂是達觀尊者。恭敬禮足已。指左方地命余坐。密語付囑。戒以勿忘。涕淚悲泣而窹。距今將六十年矣。私心擬議。愿踵憨老之後。撰第二碑。用以續僧史。徴國史。發揮塔銘未盡光明。日月逾邁。氛祲晦蒙。六十年來一往是昔。夢中涕淚悲泣世界。吮毫閣筆多歷年所。非敢食言於二老也。每自循省往昔年少書生。不通佛法。不知以何等因緣。夢中得受記莂。今頭童筆禿。無所成就。尋行數墨。排次遺文。如拾字老比丘。背破籠簡故紙。波波劫劫以為能事。尊者常寂光中。得無自笑失卻一雙眼乎。別集既成。謹書其後。以自懺抑。或以有待焉。尊者之文。一言半偈。稱性流出。如水銀撒地。顆顆皆圓。余不敢輕為揀別。然集中散落
【現代漢語翻譯】 現代漢語譯本 『渤』（象聲詞，形容金翅鳥拍打翅膀的聲音）。金翅鳥拍打翅膀，龍子便跟隨其後爭食，更何況是小魚小蝦呢？獅子怒吼，香象都會嚇得失禁，更何況是野狼呢？ 這個人去世了，如同佛法之燈熄滅。小魚小蝦得意地遊動，野狼也開始嚎叫。同時代的各位高僧大德，捨棄了僧袍還俗，回到人間像做夢一樣了結了大事。這就像老將率領軍隊退守，深挖壕溝，加固防禦工事，使得敵人互相告誡，不敢冒犯，而廓清和摧毀敵人的勢力，本來就不是他們應該做的事情。 唉！尊者（達觀尊者）的出現，關係到國家和佛法的命運就是這樣。悠悠世間，只有憨山老人（憨山德清）能夠明白並且說出來。而他為尊者撰寫塔銘時，就像咀嚼茶葉和蠟燭一樣，在齒舌間反覆品味，這就是所謂的『我聽到了天命，不敢告訴別人』啊。 尊者圓寂的第二年是萬曆乙巳年，我夢見自己到了高山，有一位大和尚端坐在巖石頂端，說是達觀尊者。我恭敬地行禮完畢，他指著左邊的地面讓我坐下，秘密地囑咐我一些事情，告誡我不要忘記。我悲傷地哭泣著醒來。距離現在將近六十年了。我私下裡打算，願意追隨憨山老人的腳步，撰寫第二篇碑文，用來續寫僧人的歷史，考證國家的歷史，發揮塔銘中尚未完全展現的光明。 日月流逝，世間的邪氣越來越重，六十年來一切都和過去一樣。夢中悲傷哭泣的世界，多年來我一直擱置著筆。並非我敢對兩位老人食言。我常常反省自己，過去只是一個不通佛法的年輕書生，不知道是什麼樣的因緣，在夢中得到了授記。現在頭髮稀疏，筆也禿了，一事無成。只能尋章摘句，整理遺文，就像撿字的老比丘，揹著破舊的籠子，收集廢紙，還以為這是了不起的事情。尊者在常寂光中，難道不會笑我失去了雙眼嗎？ 別集已經完成，謹在此書寫後記，以自我懺悔，或許還有所期待吧。尊者的文章，一言半偈，都是本性流露，如同水銀灑在地上，顆顆圓潤。我不敢輕易地進行選擇和分別。然而集中散落...
【English Translation】 English version 'Bo' (onomatopoeia, describing the sound of the Garuda flapping its wings). When the Garuda flaps its wings, the Naga princes follow to devour the food, let alone the fish and shrimp? When the lion roars, even the Xiang elephant will lose its dung in fear, let alone the jackals? When this person passes away, it is as if the lamp of Dharma is extinguished. The fish and shrimp dance triumphantly, and the jackals howl. The eminent monks and virtuous ones of the same era abandoned their monastic robes and returned to the world, concluding great matters as if in a dream. This is like an old general leading his troops to retreat and defend, digging deep trenches and fortifying the defenses, causing the enemy to warn each other, not daring to offend, while clearing and destroying the enemy's forces was never their responsibility. Alas! The appearance of the Venerable (Daguan Venerable) is related to the fate of the country and the Dharma in this way. In this vast world, only Elder Hanshan (Hanshan Deqing) was able to understand and speak of it. And when he wrote the epitaph for the Venerable, it was like chewing tea and wax, repeatedly savoring it between his teeth and tongue, which is what is meant by 'I heard the mandate of heaven, but I dare not tell others'. The second year after the Venerable's passing was the year of Yisi in the Wanli reign. I dreamed that I went to a high mountain, and there was a great monk sitting upright on the top of a rock, who was said to be Venerable Daguan. After I respectfully paid my respects, he pointed to the ground on the left and asked me to sit down, secretly entrusting me with some matters, warning me not to forget. I woke up weeping sadly. It has been nearly sixty years since then. I privately intend to follow in the footsteps of Elder Hanshan and write a second inscription, to continue the history of the Sangha, to verify the history of the country, and to develop the light that has not been fully revealed in the epitaph. The days and months pass, and the evil influences in the world become heavier and heavier. For sixty years, everything has been the same as before. The world of weeping sadly in dreams, I have put down my pen for many years. It is not that I dare to break my promise to the two elders. I often reflect on myself, in the past I was just a young scholar who did not understand the Buddha Dharma, and I do not know what kind of cause and condition it was that I received the prediction in a dream. Now my hair is sparse and my pen is bald, and I have accomplished nothing. I can only search for chapters and sentences, and sort out the posthumous writings, like an old Bhikshu picking up words, carrying a broken cage and collecting waste paper, thinking that this is a great thing. In the Land of Eternal Tranquility, wouldn't the Venerable laugh at me for losing my eyes? Now that the collected works are completed, I respectfully write this postscript to repent myself, and perhaps there is something to look forward to. The Venerable's writings, even a word or half a verse, are all expressions of his nature, like mercury sprinkled on the ground, each one round. I dare not easily choose and distinguish. However, scattered in the collection...
者不少。如乙未送憨老渡嶺作。逐客說。及顧仲恭所見澹居鎧公本。論卓吾誠所諸篇。皆法門眼目也。斗間紫氣久而不沒。殆斯文之祥乎。余雖耄矣。猶愿得而見之。歲在庚子。十一月長至后七日。來複之日。虞山白衣私淑弟子。矇叟錢謙益。焚香肅拜謹序。
紫柏尊者別集目次卷第一序雜文卷第二贊偈詩偈詩卷第三書問卷第四語錄附錄䟦
紫柏尊者別集目次(終)
No. 1453
紫柏尊者別集卷一
虞山白衣私淑弟子矇叟錢謙益纂閱
徑山寂照六世孫傳臨濟宗契穎壽梓
雜文
阿賴識四分略解
夫𢯱剔陰陽之奧。囊括造化之精。洞鴻蒙之源。破混沌之竅。超儒老而獨高。冠百氏而弘深。舍唯識之宗而他求。未之有也。夫唯遮境有。識簡心空。遮境則識外無法。簡空則非同枯滅。是以夷斷常之坑。塞生滅之路。圓彰中道。刊定因明。魔外望絕。凡聖共遵也。然識有八種。又有心王心所之殊。茍非智慧空靈。思量妙密。豈易窺其庭哉。阿賴耶識等。大略窮其所由生。直以真如照極。反昧。生滅與不生滅和合。謂之證自證分。如醒人忽爾昏作。人語雖聞。而不能了了。謂之醒耶。又不能了了。謂之昏耶。人語又聞。此之謂昏醒相半。迷悟之關也。此等時節
【現代漢語翻譯】 現代漢語譯本：這樣的人不在少數。例如乙未年我送憨山大師過嶺時所作的《逐客說》，以及顧仲恭所見的澹居鎧公所藏版本，其中關於卓吾（李贄，號卓吾）和誠所（可能是指耿定向，字誠所）的篇章，都是佛法眼目的關鍵所在。斗宿之間出現的紫色祥雲長久不消散，大概是文化昌盛的徵兆吧。我雖然年老了，仍然希望能親眼見到這些。時在庚子年，十一月冬至后第七天，陽氣復生的日子，虞山（常熟）的在家弟子，私下學習的矇叟（錢謙益）恭敬地焚香拜讀並作序。
《紫柏尊者別集》目錄 卷第一 序 雜文 卷第二 贊 偈 詩 偈詩 卷第三 書問 卷第四 語錄 附錄 跋
《紫柏尊者別集》目錄（終）
《紫柏尊者別集》卷一
虞山在家弟子矇叟錢謙益 纂閱 徑山寂照六世孫傳臨濟宗契穎壽 梓
雜文
《阿賴耶識四分略解》
要剖析陰陽的奧秘，囊括造化的精華，洞察鴻蒙的根源，打破混沌的玄機，超越儒家和道家而獨自高妙，超過諸子百家而弘揚深邃，如果捨棄唯識宗而去其他地方尋求真理，那是不可能的。唯識宗認為只有遮蔽外境才能顯現識的真實存在，簡擇空性才能使心不落入斷滅。因此，它能填平斷見和常見這兩個深坑，堵塞生滅輪迴的道路，圓滿地彰顯中道，確定因明的正理，使邪魔外道斷絕希望，使凡人和聖人都共同遵從。然而，識有八種，又有心王和心所的差別。如果不是智慧空靈，思量精妙，怎麼能輕易窺探到它的堂奧呢？關於阿賴耶識等，大概地探究它產生的原因，直接用真如來照亮到極點，反而變得昏昧。生滅和不生滅相互結合，這叫做證自證分。就像清醒的人忽然變得昏沉，聽到別人說話，卻不能完全明白。說是清醒嗎？又不能完全明白。說是昏沉嗎？又能聽到別人說話。這就叫做昏醒相半，是迷和悟的關鍵時刻。在這個時候
【English Translation】 English version: There are not a few people like this. For example, 'Saying of Sending off a Guest' which I wrote when I saw Hanshan (大師, a great master) crossing the mountain in the year of Yiwei, and the version of Danju Kaigong seen by Gu Zhonggong, in which the chapters on Zhuowu (李贄, a philosopher's alias) and Chengsuo (耿定向, possibly referring to Geng Dingxiang) are all key points of the Dharma's eye. The purple auspicious cloud appearing between the constellations has not disappeared for a long time, perhaps a sign of cultural prosperity. Although I am old, I still hope to see them in person. It was the year of Gengzi, the seventh day after the winter solstice in November, the day of the return of Yang, the lay disciple of Yushan (虞山, a place name), Mengsou (矇叟, Qian Qianyi's alias) who privately studied, respectfully burned incense and wrote this preface.
Table of Contents of the Separate Collection of Venerable Zibo Volume 1: Preface, Miscellaneous Writings Volume 2: Eulogies, Gathas, Poems, Gatha Poems Volume 3: Letters and Inquiries Volume 4: Sayings, Appendix, Postscript
Table of Contents of the Separate Collection of Venerable Zibo (End)
Separate Collection of Venerable Zibo, Volume 1
Compiled and Reviewed by Mengsou Qian Qianyi, a Lay Disciple of Yushan Engraved by Qi Ying Shou, the Sixth Generation Descendant of Jingshan Jizhao, Transmitting the Linji Sect
Miscellaneous Writings
Brief Explanation of the Four Divisions of Alaya Consciousness
To dissect the mysteries of Yin and Yang, encompass the essence of creation, penetrate the source of Hongmeng (鴻蒙, primordial chaos), break the secrets of chaos, surpass Confucianism and Taoism and stand alone in height, exceed the various schools of thought and promote profoundness, it is impossible to seek truth elsewhere by abandoning the school of Consciousness-Only. The Consciousness-Only school believes that only by遮蔽 (zhē bì, shielding) the external environment can the true existence of consciousness be revealed, and only by discerning emptiness can the mind not fall into annihilation. Therefore, it can fill the deep pits of 斷見 (duàn jiàn, nihilistic view) and 常見 (cháng jiàn, eternalistic view), block the path of 生滅 (shēng miè, birth and death) and reincarnation, perfectly manifest the Middle Way, determine the correct reasoning of 因明 (yīnmíng, hetu-vidya), cut off the hope of demons and heretics, and make both ordinary people and saints follow it together. However, there are eight kinds of consciousness, and there are differences between 心王 (xīnwáng, mind-king) and 心所 (xīnsuǒ, mental factors). If one is not wise and spiritually perceptive, and thinks subtly, how can one easily glimpse its depths? Regarding Alaya consciousness, etc., roughly explore the reasons for its generation, directly illuminate it to the extreme with 真如 (zhēnrú, suchness), but instead become昏昧 (hūnmèi, dim). 生滅 (shēng miè, birth and death) and 不生滅 (bù shēng miè, non-birth and non-death) combine with each other, which is called 證自證分 (zhèng zì zhèng fēn, self-awareness). It's like a sober person suddenly becoming昏沉 (hūnchén, muddled), hearing others speak, but not fully understanding. Is it sober? But not fully understanding. Is it muddled? But able to hear others speak. This is called being half-昏醒 (hūnxǐng, muddled and awake), which is the key moment of迷 (mí, delusion) and 悟 (wù, enlightenment). At this time,
。有人喚之。即昏隨醒矣。不喚則醒隨昏矣。醒既隨昏。而外不能了境。內不作夢。惟昏然而已。謂之自證分。此等時節。位無能所。冥然獨存也。少頃頓夢。種種悲歡苦樂。能觀而言。謂之見分。即所觀之所即相分。或問曰。見相二分。前後生耶。抗然生耶。予則應之曰。見相二分。謂之前後生者。現量之中。不許有無分別。才生分別。現量滅矣。謂之抗生。則能所弗同也。此四分乃八識之本。故有志於此宗者。不可不留神焉。四分通徹。則八識之綱。思過半矣。
前五識略解
夫八識四分。乃相宗之綱骨也。阿賴耶識。末那識。分別識。眼識。耳識。鼻識。舌識。身識。謂之八識。證自證分。自證分。見分。相分。謂之四分。究本言之。八識四分。初無分體。特以真如隨緣。乃成種種耳。夫真如隨緣之旨。最難明瞭。往往講師禪衲。率皆於此。不能出其隨緣所以然也。良以真如清凈。初無薰染。如何瞥起隨緣耶。於此參之不已。忽然悟通。所謂八識四分。不煩少檢。唯識之書。便能了了矣。故曰。性宗通而相宗不通。則性宗所見。猶未圓滿。通相宗而不通性宗。則相宗所見。亦未精徹。性相俱通。而未悟達磨之禪。則如葉公畫龍。頭角望之非不宛然也。故其濟亢旱。興雷雨。斷不能焉。是以有志於出
【現代漢語翻譯】 現代漢語譯本：有人呼喚他，就像從昏迷中醒來一樣。不呼喚，醒著的狀態又會隨之進入昏迷。醒著的狀態一旦隨之進入昏迷，對外不能瞭解外界事物，對內不做夢，只是昏昏沉沉而已，這叫做『自證分』。在這種時候，沒有能動和所動，只有冥然的狀態獨自存在。過一會兒突然做夢，夢中出現種種悲歡苦樂，能觀看夢境的，叫做『見分』，所觀看的夢境就是『相分』。有人問：『見分和相分，是前後產生呢，還是一起產生呢？』我回答說：『如果說見分和相分是前後產生的，那麼在現量（pratyaksa，直接感知）之中，就不允許有任何分別。一旦產生分別，現量就消失了。如果說見分和相分是一起產生的，那麼能觀和所觀就不是同一個了。』這四分是八識（eight consciousnesses）的根本，所以有志於研究唯識宗（Yogacara）的人，不可不留心。如果能通徹理解四分，那麼對於八識的理解就過半了。
前五識略解
八識四分，是唯識宗的綱領和骨架。阿賴耶識（Alaya-vijñana，storehouse consciousness）、末那識（Manas-vijnana，mind consciousness）、分別識、眼識（eye consciousness）、耳識（ear consciousness）、鼻識（nose consciousness）、舌識（tongue consciousness）、身識（body consciousness），這叫做八識。證自證分（self-realization）、自證分（self-awareness）、見分（perception）、相分（appearance），這叫做四分。從根本上來說，八識四分，最初並沒有分離的實體，只是因為真如（Tathata，suchness）隨緣（conditioned arising），才形成種種現象。真如隨緣的道理，最難明白。很多講師和禪僧，都不能解釋清楚真如隨緣的原因。因為真如清凈，本來沒有受到任何薰染，怎麼會突然產生隨緣呢？如果能不斷參究這個問題，忽然領悟，那麼對於八識四分，就不需要再查閱唯識宗的書籍，就能完全明白了。所以說：『如果通達了性宗（Essence-based school）而不通達相宗（Phenomenon-based school），那麼性宗的見解，仍然不夠圓滿。如果通達了相宗而不通達性宗，那麼相宗的見解，也不夠精徹。』如果性宗和相宗都通達了，但沒有悟達摩（Bodhidharma）的禪，那就好像葉公畫龍，只是在外觀上看起來很像，但不能真正地降雨。所以不能在乾旱時降雨。因此，有志於出離的人
【English Translation】 English version: When someone calls to him, it is like waking from a coma. If no one calls, the state of wakefulness will then enter into a coma. Once the state of wakefulness enters into a coma, externally one cannot understand external things, internally one does not dream, but is only in a state of confusion, which is called 'Self-realization division' (Svasamvedana-bhaga). At such times, there is no agent or object, only a state of darkness exists alone. After a while, one suddenly dreams, and in the dream there are all kinds of sorrows, joys, sufferings, and pleasures. The one who can observe the dream is called 'Perception division' (Dṛśya-bhāga), and the dream that is observed is the 'Appearance division' (ākāra-bhāga). Someone asks: 'Are the perception division and the appearance division produced sequentially, or are they produced simultaneously?' I answer: 'If it is said that the perception division and the appearance division are produced sequentially, then in direct perception (pratyaksa), no distinctions are allowed. Once distinctions arise, direct perception disappears. If it is said that the perception division and the appearance division are produced simultaneously, then the observer and the observed are not the same.' These four divisions are the foundation of the eight consciousnesses (eight consciousnesses), so those who aspire to study Yogacara (Yogacara) must pay attention. If one can thoroughly understand the four divisions, then one will have understood more than half of the eight consciousnesses.
Brief Explanation of the First Five Consciousnesses
The eight consciousnesses and four divisions are the framework and structure of the Yogacara school. Alaya-vijñana (Alaya-vijñana, storehouse consciousness), Manas-vijnana (Manas-vijnana, mind consciousness), discriminating consciousness, eye consciousness (eye consciousness), ear consciousness (ear consciousness), nose consciousness (nose consciousness), tongue consciousness (tongue consciousness), body consciousness (body consciousness), these are called the eight consciousnesses. Self-realization (self-realization), self-awareness (self-awareness), perception (perception), appearance (appearance), these are called the four divisions. Fundamentally speaking, the eight consciousnesses and four divisions originally had no separate entities, but only because Suchness (Tathata, suchness) arises conditionally (conditioned arising), do all kinds of phenomena arise. The principle of Suchness arising conditionally is the most difficult to understand. Many lecturers and Chan monks cannot clearly explain the reason for Suchness arising conditionally. Because Suchness is pure and originally not influenced by anything, how can it suddenly arise conditionally? If one can constantly investigate this question and suddenly realize it, then for the eight consciousnesses and four divisions, one does not need to consult the books of Yogacara, and one will be able to fully understand them. Therefore, it is said: 'If one understands the Essence-based school (Essence-based school) but does not understand the Phenomenon-based school (Phenomenon-based school), then the view of the Essence-based school is still not complete. If one understands the Phenomenon-based school but does not understand the Essence-based school, then the view of the Phenomenon-based school is also not thorough.' If both the Essence-based school and the Phenomenon-based school are understood, but one has not realized Bodhidharma's (Bodhidharma) Chan, then it is like Lord Ye painting a dragon, which only looks like a dragon on the outside, but cannot truly bring rain. Therefore, it cannot bring rain in times of drought. Therefore, those who aspire to liberation
世。而荷擔法道。若性若相若禪宗。敢不竭誠而留神哉。惟相宗名義數多。若非心智妙密。委曲精披。實未易明也。今則取大略。稍論而疏之。但粗曉蒙孺耳。大抵阿賴耶識。通前眼耳鼻舌身五識。當並而發揮之。似覺明易也。蓋阿賴耶識。及前五識。皆屬現量。又皆上品果中轉也。若第七識。第六識。則三品皆具。三品者。見道為下品。修道為中品。究竟為上品。故六七因中轉也。若以三境。三量。三性。五十一種心所法。言之。則前五識。量惟屬現。境惟屬性。善惡無記三性皆通焉。心所法。則惟三十四耳。頌曰。性境現量通三性。眼耳身三二地居。遍行則境善十一。中二大八貪嗔癡。五識同依凈色根。九緣七八好相鄰。合三離二觀塵世。愚者難分識與根。變相觀空唯后得。果中猶自不詮真。圓明初發成無漏。三類分身息苦輪。此頌。前八句惟明有漏。后四句明無漏耳。又八句之中。初二句。言五識。三境惟屬性境。三境者。謂性境。帶質境。獨影境。三量則屬現境。惟三性俱通。三量者。謂現量。比量。非量。三性則善性。惡性。無記性是也。又此五識。以界地言之。惟欲界五趣雜居地。識識皆全。至於初禪離生喜樂地。五識不全。以上二禪。既無尋伺故。鼻舌二識不生也。蓋禪天無段食故。段食以香味觸三法
【現代漢語翻譯】 現代漢語譯本 世。而荷擔法道（弘揚佛法）。無論是性宗、相宗還是禪宗，怎敢不竭盡誠意而全神貫注呢？只是相宗的名詞術語繁多，如果不是心智精妙細緻，深入研究，實在難以明白。現在我只是取其大概，稍作論述和疏解，只希望能讓初學者略微明白而已。總的來說，阿賴耶識（第八識，儲存一切種子）與前面的眼、耳、鼻、舌、身五識相通，應當合併起來加以闡發，似乎更容易明白。因為阿賴耶識和前五識都屬於現量（直接的、不帶推理的認知），而且都屬於上品果中轉（在果位中轉化）。而第七識（末那識，執著自我）和第六識（意識，分別判斷），則三品都具備。三品指的是：見道位為下品，修道位為中品，究竟位為上品。所以第六識和第七識是在因位中轉化的。如果用三境（三種認識對像），三量（三種認知方式），三性（三種性質），五十一種心所法（心理活動）來說明，那麼前五識的量，只屬於現量；境，只屬於性境（客觀存在的對象）；善、惡、無記三性都包括。心所法，則只有三十四種。頌詞說：『性境現量通三性，眼耳身三二地居。遍行則境善十一，中二大八貪嗔癡。五識同依凈色根，九緣七八好相鄰。合三離二觀塵世，愚者難分識與根。變相觀空唯后得，果中猶自不詮真。圓明初發成無漏，三類分身息苦輪。』這首頌詞，前八句只說明有漏法（尚未解脫的世間法），后四句說明無漏法（已解脫的佛法）。又在八句之中，前兩句說五識，三境中只屬於性境。三境指的是性境、帶質境（帶有主觀成分的對象）、獨影境（純粹主觀的對象）。三量則屬於現量。三性則善性、惡性、無記性都包括。又這五識，從界地來說，只有欲界五趣雜居地，五識才都齊全。至於初禪離生喜樂地，五識就不齊全了。因為以上二禪，既然沒有尋伺（粗細的心理活動），所以鼻識和舌識不生起。因為禪天沒有段食（需要分段食用的食物），段食需要香味觸三種法。
【English Translation】 English version Therefore, in carrying the Dharma path forward, whether it be the School of Essence (性宗), the School of Characteristics (相宗), or the Chan School (禪宗), how dare we not exert our utmost sincerity and devote our full attention? It is just that the School of Characteristics has numerous terms and definitions. If one's mind and wisdom are not subtle and meticulous, and one does not delve into it thoroughly, it is truly not easy to understand. Now, I will take the general outline and discuss and explain it briefly, hoping only to provide a rough understanding for beginners. Generally speaking, the Ālaya Consciousness (阿賴耶識, the eighth consciousness, storing all seeds) is connected to the preceding five consciousnesses of eye, ear, nose, tongue, and body. It should be combined and elaborated upon, as it seems easier to understand that way. This is because the Ālaya Consciousness and the preceding five consciousnesses all belong to the present moment perception (現量, direct, non-inferential cognition), and they all belong to the transformation within the superior fruition (上品果中轉, transformation in the state of fruition). As for the seventh consciousness (末那識, Manas consciousness, clinging to self) and the sixth consciousness (意識, the mind consciousness, discriminating judgment), they possess all three grades. The three grades refer to: the stage of seeing the path (見道位) as the inferior grade, the stage of cultivating the path (修道位) as the middle grade, and the stage of ultimate attainment (究竟位) as the superior grade. Therefore, the sixth and seventh consciousnesses are transformed within the causal stage (因中轉). If we explain it using the three realms (三境, three types of objects of cognition), the three modes of cognition (三量, three types of cognitive modes), the three natures (三性, three types of natures), and the fifty-one mental factors (五十一種心所法, mental activities), then the mode of cognition of the preceding five consciousnesses only belongs to the present moment perception; the realm only belongs to the objective realm (性境, objectively existing objects); and all three natures of good, evil, and neutral are included. As for the mental factors, there are only thirty-four types. The verse says: 『Objective realm, present moment perception, encompassing the three natures; eye, ear, and body reside in the three realms and two lands. Universal mental factors are then the objective realm, good, and eleven; middle two, great eight, greed, anger, and delusion. The five consciousnesses rely on pure sense organs; nine conditions, seven or eight, are good neighbors. Combining three, separating two, observing the world; fools find it difficult to distinguish consciousness from organ. Transforming appearance, contemplating emptiness, only attained later; even in fruition, it does not truly explain the truth. Perfect clarity initially arises, becoming without outflows; three types of manifestations cease the wheel of suffering.』 This verse, the first eight lines only explain conditioned phenomena (有漏法, mundane phenomena that have not yet been liberated), and the last four lines explain unconditioned phenomena (無漏法, liberated Dharma). Furthermore, within the eight lines, the first two lines speak of the five consciousnesses, which only belong to the objective realm among the three realms. The three realms refer to the objective realm, the dependent realm (帶質境, objects with subjective components), and the purely subjective realm (獨影境, purely subjective objects). The three modes of cognition then belong to the present moment perception. The three natures then include good nature, evil nature, and neutral nature. Furthermore, these five consciousnesses, in terms of realms and lands, only in the Desire Realm (欲界) where the five destinies intermingle, are all five consciousnesses complete. As for the First Dhyana (初禪) of detachment from birth and joy, the five consciousnesses are not complete. Because in the Second Dhyana (二禪) and above, since there is no coarse or subtle mental activity (尋伺), the nose consciousness and tongue consciousness do not arise. This is because the heavens of dhyana do not have coarse food (段食, food that needs to be eaten in segments), and coarse food requires the three dharmas of smell, taste, and touch.
為體。段食既無。則此二識不生。明矣。現量之義。說有多種。現謂顯現。取境親明故。量謂量度故。若心心所。緣境之時。離映障等。顯了分明。得境自性。所謂得境自性者。以性境根塵能以八法而成。各有實體相分。各有實種生。有實體用。現在實法故。即所緣唯識也。又現屬境。量屬心。或俱屬心。或現屬根。量屬心。依士。持業。依主三釋。西方釋名有六種。一依主。二持業。三有財。四相違。五帶數。六鄰近。又有依士釋。此六釋以離合名之者。蓋六者互相離合故。六釋一一具二名。若單字即非六釋。以不得成離合相故。初依主者。謂所依為主。如說眼識。識依眼起。即眼之識。故名眼識。舉眼之主以依于識。故曰依主。亦名依士者。如父取子名。即若此老。頭兒某官之父也。又離合者。離謂眼是根。識了別。根非即識。識非即根。故曰離。合則根識不分而同呼。故曰合。言持業者。如說藏識。識者是體。藏是業用。用能顯體。體能持業。藏即識故。故言持業識也。又名同依識。藏即含藏用。識取了別用。此二同一所依。故曰同依識。言有財者。謂從所有以得其名。一如佛陀。此云覺者。即有覺之者。故當名覺。此即分取他名。二如俱舍。非對法藏。對法藏者是本論名。為依根本對法藏造。故名為對法藏論
【現代漢語翻譯】 現代漢語譯本： 為體。如果斷絕了段食，那麼這兩種識（眼識和意識）就不會產生，這一點很明顯。關於現量的定義，有多種說法。『現』指的是顯現，因為現量能夠直接而清晰地取境。『量』指的是量度。如果心和心所緣境時，沒有映障等干擾，能夠清晰明白地獲得境的自性，這就是所謂的獲得境的自性。所謂獲得境的自性，是因為性境根塵能夠通過八種法則形成，各自具有實體相分，各自有真實的種子生起，有實體作用，是現在的真實法，也就是所緣唯識。另外，『現』屬於境，『量』屬於心，或者兩者都屬於心，或者『現』屬於根，『量』屬於心。依據依士、持業、依主三種解釋。西方的釋名有六種：一、依主；二、持業；三、有財；四、相違；五、帶數；六、鄰近。還有依士釋。這六種解釋用離合來命名，是因為這六種解釋可以互相分離和結合。每一種解釋都包含兩個名稱。如果只有一個字，就不是這六種解釋，因為不能構成離合相。 首先是依主釋，指的是所依是主。例如，眼識（Yan Shi，consciousness arising from the eye）。識依眼根而生起，即『眼之識』，所以稱為眼識。舉眼根之主來依于識，所以叫做依主。也叫做依士釋，就像父親取兒子的名字，即某官的父親。另外，離合的意思是，『離』是指眼是根，識是了別作用，根不是識，識也不是根，所以說是『離』。『合』是指根和識不分而共同稱呼，所以說是『合』。 持業釋，例如藏識（Alaya-vijnana，storehouse consciousness）。識是體，藏是業用，業用能夠顯現體，體能夠保持業用，藏就是識，所以說是持業識。也叫做同依識，藏是含藏作用，識是了別作用，這兩者同一所依，所以叫做同依識。 有財釋，指的是從所有中得到名稱。例如佛陀（Buddha，覺悟者），此云覺者，即有覺悟的人，所以應當名為覺。這是分取他名。又如俱舍（Abhidharmakosa，Treasury of Higher Knowledge），不是對法藏（Abhidharma Pitaka，Basket of Higher Knowledge）。對法藏是本論的名稱，因為是依據根本對法藏而造，所以名為對法藏論。
【English Translation】 English version: It is the substance. If segmented food is absent, then these two consciousnesses (eye consciousness and mind consciousness) will not arise. This is clear. There are various explanations of 『present measure』 (現量, xian liang, direct perception). 『Present』 means manifestation, because it directly and clearly grasps the object. 『Measure』 means measuring. If the mind and mental factors, when cognizing an object, are free from obscurations and other hindrances, and can clearly and distinctly obtain the self-nature of the object, this is what is called obtaining the self-nature of the object. The so-called obtaining the self-nature of the object is because the nature-realm root-dust can be formed through eight dharmas, each having a substantial aspect-division, each having a real seed arising, having substantial function, being a real dharma in the present, which is the object-cognized-only-consciousness. Furthermore, 『present』 belongs to the object, 『measure』 belongs to the mind, or both belong to the mind, or 『present』 belongs to the root, 『measure』 belongs to the mind. Based on the three explanations of possessive compound (依士, yi shi), determinative compound (持業, chi ye), and dependent compound (依主, yi zhu). There are six types of name explanations in the West: first, dependent compound; second, determinative compound; third, possessive compound; fourth, contradictory; fifth, numerical; sixth, adjacent. There is also the possessive compound explanation. These six explanations are named by separation and combination, because these six explanations can be separated and combined with each other. Each explanation contains two names. If there is only one character, it is not one of these six explanations, because it cannot form a separation-combination aspect. First is the dependent compound, which means that the dependent is the main thing. For example, eye consciousness (眼識, Yan Shi, consciousness arising from the eye). Consciousness arises depending on the eye root, that is, 『consciousness of the eye,』 so it is called eye consciousness. It takes the main thing of the eye root to depend on consciousness, so it is called dependent compound. It is also called possessive compound, like a father taking the name of his son, that is, the father of a certain official. Also, the meaning of separation and combination is that 『separation』 means the eye is the root, consciousness is the distinguishing function, the root is not consciousness, and consciousness is not the root, so it is called 『separation.』 『Combination』 means the root and consciousness are not separated but are called together, so it is called 『combination.』 The determinative compound, for example, storehouse consciousness (藏識, Alaya-vijnana, storehouse consciousness). Consciousness is the substance, storehouse is the function, the function can manifest the substance, the substance can maintain the function, storehouse is consciousness, so it is called determinative consciousness. It is also called co-dependent consciousness, storehouse is the containing function, consciousness is the distinguishing function, these two are the same dependent, so it is called co-dependent consciousness. The possessive compound, which means obtaining the name from what is possessed. For example, Buddha (佛陀, Buddha, the awakened one), which means the awakened one, that is, the one who has awakening, so it should be called awakening. This is taking a name from another. Another example is Abhidharmakosa (俱舍, Abhidharmakosa, Treasury of Higher Knowledge), not Abhidharma Pitaka (對法藏, Abhidharma Pitaka, Basket of Higher Knowledge). Abhidharma Pitaka is the name of the original treatise, because it is based on the fundamental Abhidharma Pitaka, so it is called Abhidharmakosa.
。此全取他名。亦名有財義者何釋。言相違者。如說眼及耳等。各別所詮。皆自為主。不相隨順。故曰相違。言帶數者。以數顯義。通於三釋。如五蘊二諦等。五即是蘊。二即是諦。此用自為名。即持業帶數。如眼等六識。取自他為名。即依主帶數。如說五逆為五無聞。無間是果。即因談果。此全取他名。即有財帶數。言鄰近者。從近為名。如四念住。以慧為體。以慧近念。故名念住。既是鄰近不同自為名。無持業義。通餘二釋。一依主鄰近。如有人近長安住。有人問言何處住。答云長安住。此人非長安。以近長安故。云長安住。以分取他名。復是依主鄰近。二有財鄰近。如問何處人。答云長安。以全處他處。以標己名。即是有財。以近長安。複名鄰近。頌曰。用自及用他。自他用俱非。通二通三種。如是六種釋。此六釋。凡註釋經論。必用之者。如註釋八識。非以此不能發揮。便當有條。五五次二句。敘言五識心所也。五識心所。編所有五。別境有五。善則十一。中隨唯二。大隨有八。加貪嗔癡三。合而言之。三十四耳。五識同依凈色根者。言此識所依之根。非浮塵根。乃勝義凈色根也。此根非肉眼可見。惟具天眼者能見之。九緣七八好相鄰者。此言五識生起之義。必借九緣乃得生起。五識九緣者。謂空。明。根。
境。作意。分別依。染凈依。根本依。種子也。合三離二。觀塵世者。此言眼耳二識。離中取境。鼻舌身三。閤中取境。愚者難分識與根者。此言小乘愚法聲聞。不知根之與識。各有種子現行。妄為根識互生也。根之種現。但能導識之種現。謂根為生識之緣則可。謂根能生識則不可矣。以識自有能生之種子。何為能生識之種子。故小乘人。未除所知障。智淺心粗。於法不了。故不信大乘唯識教也。此五識有漏限此。后四句者。發明無漏義耳。變相觀空唯后得。果中猶自不詮真者。此言小乘人。謂無漏五識可以變相觀空。故大乘論師破之曰。此無漏五識。在佛果位中。尚不能親緣真如。況因中耶。圓明初發成無漏。三類分身息苦輪者。此言五識因窮果滿。則相應心品。俱成成所作智。現三類身。止息眾生苦輪也。蓋佛果位中。第八識轉為無漏白凈識。已而相應心所。即成大圓鏡智。豁然現前。故云初發。而前五識亦同時轉識成智矣。既成成所作智。則三類分身。有何難哉。言三類者。千丈大化身。被大乘四加行菩薩。小化丈六身。被大乘三資糧位菩薩。及二乘凡夫。隨類化則三乘普被。六趣均超。或問。前五識成無漏相應心品。現身益物。何以先言第八成無漏耶。以圓明初發。乃第八識相應心品成大圓鏡智故。且前五根
【現代漢語翻譯】 境。作意。分別依。染凈依。根本依。種子也。合三離二。觀塵世者。此言眼耳二識。離中取境。鼻舌身三。閤中取境。 愚者難分識與根者。此言小乘愚法聲聞。不知根之與識。各有種子現行。妄為根識互生也。根之種現。但能導識之種現。謂根為生識之緣則可。謂根能生識則不可矣。以識自有能生之種子。何為能生識之種子。故小乘人。未除所知障。智淺心粗。於法不了。故不信大乘唯識教也。 此五識有漏限此。后四句者。發明無漏義耳。變相觀空唯后得。果中猶自不詮真者。此言小乘人。謂無漏五識可以變相觀空。故大乘論師破之曰。此無漏五識。在佛果位中。尚不能親緣真如（Tathata，真如）。況因中耶。 圓明初發成無漏。三類分身息苦輪者。此言五識因窮果滿。則相應心品。俱成成所作智（Kṛtyānuṣṭhāna-jñāna，成所作智）。現三類身。止息眾生苦輪也。蓋佛果位中。第八識轉為無漏白凈識。已而相應心所。即成大圓鏡智（Ādarśa-jñāna，大圓鏡智）。豁然現前。故云初發。而前五識亦同時轉識成智矣。既成成所作智。則三類分身。有何難哉。 言三類者。千丈大化身。被大乘四加行菩薩。小化丈六身。被大乘三資糧位菩薩。及二乘凡夫。隨類化則三乘普被。六趣均超。或問。前五識成無漏相應心品。現身益物。何以先言第八成無漏耶。以圓明初發。乃第八識相應心品成大圓鏡智故。且前五根
【English Translation】 Realm. Attention. Discrimination basis. Defilement and purity basis. Fundamental basis. Seeds. Combining three and separating two. Observing the world, this refers to the two consciousnesses of eye and ear, which grasp objects from a separated position. The three of nose, tongue, and body grasp objects from a combined position. The ignorant find it difficult to distinguish between consciousness and roots. This refers to the Śrāvakas (聲聞) of the Small Vehicle (小乘), who are foolish in the Dharma (法). They do not understand that roots and consciousness each have their own seeds manifesting. They falsely believe that roots and consciousness arise from each other. The manifestation of the seeds of the roots can only guide the manifestation of the seeds of consciousness. It is acceptable to say that roots are the condition for the arising of consciousness, but it is not acceptable to say that roots can produce consciousness. Because consciousness has its own seeds that can produce it. What are the seeds that can produce consciousness? Therefore, people of the Small Vehicle have not removed the obstacle of what is to be known (所知障, jñeyāvaraṇa). Their wisdom is shallow and their minds are coarse. They do not understand the Dharma, so they do not believe in the Consciousness-Only (唯識, Vijñānavāda) teachings of the Great Vehicle (大乘). These five consciousnesses are limited by the defiled. The latter four sentences explain the meaning of the undefiled. Transforming appearances to contemplate emptiness is only attained later. Even in the fruition, it still does not explain the truth. This refers to people of the Small Vehicle who say that the undefiled five consciousnesses can transform appearances to contemplate emptiness. Therefore, the Great Vehicle masters refute them, saying that these undefiled five consciousnesses, even in the Buddha's fruition position, cannot directly perceive Suchness (真如, Tathata), how much less so in the causal stage? When perfect clarity first arises, it becomes undefiled. The three types of manifested bodies cease the wheel of suffering. This refers to the five consciousnesses, when the cause is exhausted and the fruition is complete, then the corresponding mental functions all become the Wisdom of Accomplishing Activities (成所作智, Kṛtyānuṣṭhāna-jñāna). Manifesting three types of bodies, they stop the wheel of suffering for sentient beings. In the Buddha's fruition position, the eighth consciousness is transformed into undefiled, pure consciousness, and the corresponding mental functions become the Great Mirror Wisdom (大圓鏡智, Ādarśa-jñāna). It is clearly present, hence the term 'first arising'. And the preceding five consciousnesses also simultaneously transform consciousness into wisdom. Having become the Wisdom of Accomplishing Activities, what difficulty is there in manifesting three types of bodies? The three types are: the thousand-foot great transformation body, which benefits the Bodhisattvas (菩薩) of the four preparatory practices of the Great Vehicle; the small sixteen-foot transformation body, which benefits the Bodhisattvas of the three accumulations of merit of the Great Vehicle, as well as the ordinary beings of the Two Vehicles. Transforming according to the type, the Three Vehicles are universally benefited, and the Six Realms are all transcended. Someone may ask, 'Why is it said that the eighth consciousness becomes undefiled first, when the preceding five consciousnesses become undefiled corresponding mental functions, manifesting bodies to benefit beings?' Because the first arising of perfect clarity is when the mental functions corresponding to the eighth consciousness become the Great Mirror Wisdom. Moreover, the preceding five roots
即第八識所變相分。能變本識既成無漏。所變五根自當即成無漏矣。能發五根既成無漏。則所發五根遂成無漏。何疑哉。或曰。能言八識轉成四智。何故卻言相應心品耶。對曰。唯識第十云。此四品。總攝佛地一切有為功德皆盡。此轉有漏八識七識六識五識。相應心品如次而得智。雖非識而依識轉。識為主故。說識轉得。又有漏位智劣識強。無漏位中。智強識劣。為勸有情。依智舍識。故說轉識成智也。予初言八識五識轉識成智。當並而注之。亦此意耳。
此解已見全集中。以大師教學人。深研相宗。其中詳略互異。故並存之。以備參考。
元注云。此篇八識之綱。思過半矣。已上是大師于東阿旅中。為如聞說者。明午南下。不及說竟。夫八識四分已下。如聞后請大師續說。只記得前五識十二句頌。
變相觀空唯后得。果中猶自不詮真
此二句。善言相宗者常互動而不清。以不達安慧所計。及護法所破故耳。蓋安慧宗者。小乘不知有八識。所知者唯六識耳。六識既滅。似無分別。似現量用事。便謂無道可進。殊不知小乘所證者。全是無明。即第八識中不覺也。故安慧妄謂因中無漏五識即能緣。如此五識以大乘觀之。安得無漏哉。以其通善惡無記之性。小乘粗惡雖盡。細惡尚在。謂之無漏。可
【現代漢語翻譯】 現代漢語譯本： 這是第八識所變現的相分。如果能變現的根本識已經轉成無漏，那麼所變現的五根自然也就成了無漏。能引發五根的識已經成了無漏，那麼所引發的五根也自然成了無漏，有什麼可懷疑的呢？有人問：『既然說八識轉成四智，為什麼還要說相應的『心品』呢？』回答說：『《唯識論》第十卷說，這四品總攝了佛地一切有為功德。』這是說，轉有漏的八識、七識、六識、五識，相應的『心品』也依次得到了智慧。雖然『心品』不是識，但它依識而轉，識是主體，所以說是識轉變而得到智慧。而且在有漏位，智慧弱而識強；在無漏位中，智慧強而識弱。爲了勸導有情眾生，依智慧捨棄識，所以才說轉識成智。我最初說八識、五識轉識成智，應當合併起來註釋，也是這個意思。 這段解釋已經收錄在《全集》中。因為大師教導學人，深入研究相宗，其中詳略互有不同，所以一併儲存下來，以備參考。 元代的註釋說：『這篇是八識的綱要，思考超過一半了。』以上是大師在東阿旅途中，為如聞說的人講說的，第二天就要南下，來不及說完。關於八識四分以下的內容，如聞後來請大師繼續講說，只記得前五識的十二句偈頌： 『變相觀空唯后得，果中猶自不詮真』 這兩句，善於談論相宗的人常常互動使用而不清楚，因為不瞭解安慧所計和護法所破的緣故。安慧宗的人，小乘佛教徒不知道有第八識，所知道的只有六識。六識滅盡后，似乎沒有分別，似乎是現量在起作用，就認為沒有道可以進步了。殊不知小乘所證得的，全是無明，就是第八識中的不覺。所以安慧妄自認為因地中的無漏五識就是能緣。如果用大乘的觀點來看這些五識，怎麼能說是無漏呢？因為它們通於善、惡、無記的性質，小乘的粗惡雖然盡了，細惡還在，說它是無漏，可以嗎？
【English Translation】 English version: This refers to the image-aspect (相分, lakṣaṇa-bhāga) transformed by the eighth consciousness (第八識, ālayavijñāna). If the fundamental consciousness that transforms (能變本識) has already become unconditioned (無漏, anāsrava), then the five roots (五根, pañcendriya) that are transformed will naturally become unconditioned. If the consciousness that triggers the five roots has become unconditioned, then the five roots that are triggered will consequently become unconditioned. What doubt is there? Someone asks: 'Since it is said that the eight consciousnesses are transformed into the four wisdoms (四智, catvāri jñānāni), why is it still said that there are corresponding 'mental functions' (心品, citta-prakṛti)?' The answer is: 'The tenth volume of the Vijñaptimātratāsiddhi (《唯識論》) says that these four categories encompass all conditioned merits of the Buddha-ground.' This means that by transforming the conditioned eight, seventh, sixth, and fifth consciousnesses, the corresponding 'mental functions' also attain wisdom in sequence. Although 'mental functions' are not consciousnesses, they depend on consciousness to function. Consciousness is the main entity, so it is said that consciousness is transformed to attain wisdom. Moreover, in the conditioned state, wisdom is weak and consciousness is strong; in the unconditioned state, wisdom is strong and consciousness is weak. To encourage sentient beings to rely on wisdom and abandon consciousness, it is said that transforming consciousness becomes wisdom. When I initially said that the eight and five consciousnesses are transformed into wisdom, it should be annotated together, which is also the intention here. This explanation has already been included in the Complete Works. Because the Master taught students to deeply study the Characteristics School (相宗, lakṣaṇa-vāda), there are differences in detail and brevity, so they are preserved together for reference. The Yuan Dynasty commentary says: 'This chapter is the outline of the eight consciousnesses, and more than half of the thinking has been done.' The above is what the Master said to someone named Ruwen (如聞) during a trip to Dong'a (東阿). He was about to go south the next day and did not have time to finish speaking. Regarding the content below the four aspects of the eight consciousnesses (八識四分), Ruwen later asked the Master to continue speaking, and only remembered the twelve-line verse of the first five consciousnesses: 'Transforming appearances to contemplate emptiness is only attained later; even in the result, it still does not fully explain the truth.' These two sentences are often used interchangeably and unclearly by those who are good at discussing the Characteristics School, because they do not understand what Anhui (安慧) posits and what Dharmapāla (護法) refutes. The followers of Anhui's school, the Hinayana Buddhists, do not know that there is an eighth consciousness; what they know is only the six consciousnesses. After the six consciousnesses are extinguished, there seems to be no discrimination, and it seems that the present moment is functioning, so they think that there is no path to advance. Little do they know that what the Hinayana attains is all ignorance (無明, avidyā), which is the non-awareness (不覺) in the eighth consciousness. Therefore, Anhui falsely believes that the unconditioned five consciousnesses in the causal stage are the perceivers. If we look at these five consciousnesses from the perspective of Mahayana, how can they be said to be unconditioned? Because they are connected to the nature of good, evil, and neutral, although the coarse evils of the Hinayana are exhausted, the subtle evils are still there. Can it be said to be unconditioned?
乎。謂之緣如。可乎。故大乘護法。以此二句破之。護法意謂。變相觀空。唯后得智可能。而後得智。且非因中可得。要待轉八識為根本智已。方得此智。所謂根本而後得。此是果上事。非因中薦得也。此智果上可以變相。亦不能覿體緣。如以根本智是實智。后得智是權智。實智可以緣如。權智可以應俗。權智果上。縱能緣如。不過變相耳。不能親緣也。然此五八。唯果上轉識成智。六七因中便能轉矣。如安慧言。妙觀察智。因中緣如則亦可通。執無漏五識能緣者。大可笑也。
原注云。五識至果上轉。名后得智時也。只好變相緣如。而非親緣。故護法說此五識至果中。猶自不詮真如。豈五識于因中得親證真如耶。此二句頌。乃護法出正義。以破安慧之義。
毗舍浮佛頌說示如裴
毗舍浮佛。此言一切自在覺。既自在覺矣。有何物而為障礙哉。然未覺者。不免觸途成滯。見色則被色障礙。見空則被空障礙。忽然而有身。則為身障礙。介然而有心。則被心障礙。身障礙。生老病死。心障礙。喜怒哀樂。是以周旋於一光之中。而妄成角立。既角立矣。一切不自在至矣。生有老迫。老有病迫。病有死迫。喜有怒迫。怒有哀迫。哀有樂迫。迫者。相催之謂也。嗚呼。生若定常。老不可迫。喜若定常。哀不可
迫。以其無常。流之莫能已也。惟有道者。達身無常。四大成故。達心無常。前境生故。達四無常。一身待故。達境無常。因心有故。借一蕩四。四無所立。借四蕩一。一無所存。借境蕩心。心初不有。借心蕩境。境自不留。一四互蕩。心境兼忘。一身而為無量之身。身相不壞。一心而慮周萬物。寸抱本閑。由一切不自在。入一切自在。達之者剎那可以超曠劫。如其未達。解脫幢即成行屍肉塊。智慧津樑翻作苦海業浪。自古及今。豪傑英雄。打破這關捩子不得。雖功高千古。名光萬世。于本分事上。了無交涉。故生時受生迷。老時受老迷。病時受病迷。死時受死迷。喜怒哀樂時。受喜怒哀樂時迷。以迷續迷。迷無斷日。人爲萬物之靈而靈不悟。以靈續迷。為一切黑業本。山高水積。未有撼竭之時。少知自反者安可不懼乎。又靈如融通之水。迷如窒礙之冰。融通則在方而方。在圓而圓。窒礙則方則定方。圓則定圓。方圓無滯之謂活。方圓有定之謂死。是故聖人。居方圓而方圓莫能滯。以無滯故。所以能通天下之情。眾人則不然。見方而被方惑。見圓而起圓執。所以在聖人即死而活。在眾人即活而死。故聖人謂之生人。眾人謂之死人。由是觀之。自上古以來。所謂生人者。能得幾何哉。為聖不難。難在通靈。茍能通靈。非
【現代漢語翻譯】 現代漢語譯本 逼迫，是因為萬物無常，如流水般無法停止。只有得道之人，才能通達身體的無常，知曉身體由四大（地、水、火、風）構成；通達心念的無常，知曉心念因外境而生；通達四大皆是無常，知曉身體依賴四大而存在；通達外境皆是無常，知曉外境因心念而有。用一（例如心）來盪滌四（四大），四大便無所依立；用四來盪滌一，一也無所存留。用外境來盪滌心念，知曉心念本不存在；用心念來盪滌外境，外境自然不會停留。一和四互相盪滌，心和境一併忘卻。一個身體可以化為無量的身體，但身體的相狀並未毀壞；一顆心可以思慮周全萬物，但方寸之間原本空閑。從一切不自在，進入一切自在。通達這個道理的人，剎那間便可以超越曠劫（極長的時間）；如果不能通達，解脫的旗幟就成了行屍走肉。智慧的橋樑反而成了苦海的業浪。自古至今，豪傑英雄，都無法打破這個關卡。即使功勞高過千古，名聲光耀萬世，對於自身最根本的事情，也毫無關係。所以活著的時候受活著的迷惑，老的時候受老年的迷惑，生病的時候受生病的迷惑，死的時候受死亡的迷惑，喜怒哀樂的時候，受喜怒哀樂的迷惑。用迷惑延續迷惑，迷惑沒有斷絕的時候。人是萬物中最有靈性的，但靈性卻不能覺悟，用靈性延續迷惑，成為一切黑色業力的根本。如同高山和積水，沒有被撼動竭盡的時候。很少有人知道反省自身，怎麼能不感到恐懼呢？而且靈性如同融通的水，迷惑如同阻塞的冰。融通則隨方而方，隨圓而圓；阻塞則方就是固定的方，圓就是固定的圓。方圓沒有滯礙叫做活，方圓有定式叫做死。所以聖人，身處方圓之中，而方圓卻不能使他滯留，因為沒有滯留，所以能夠通達天下的實情。眾人則不是這樣，見到方就被方迷惑，見到圓就生起對圓的執著。所以在聖人那裡，即死就是活；在眾人那裡，即活就是死。所以聖人被稱為生人，眾人被稱為死人。由此看來，自上古以來，所謂生人，能有多少呢？成為聖人並不難，難在通達靈性。如果能夠通達靈性，不是
【English Translation】 English version Being compelled arises from impermanence, flowing without ceasing. Only those who have attained the Dao (the Way) understand the impermanence of the body, knowing it is formed by the Four Great Elements (earth, water, fire, wind); understand the impermanence of the mind, knowing it arises from external circumstances; understand the impermanence of the Four Great Elements, knowing the body depends on them; understand the impermanence of external circumstances, knowing they arise from the mind. Using one (e.g., the mind) to dispel the four (the Four Great Elements), the four have nothing to rely on; using the four to dispel the one, the one has nothing to remain. Using external circumstances to dispel the mind, knowing the mind originally does not exist; using the mind to dispel external circumstances, external circumstances naturally do not linger. One and four dispel each other, both mind and circumstances are forgotten. One body can transform into countless bodies, yet the form of the body is not destroyed; one mind can contemplate all things, yet the space within is originally empty. From all that is unfree, enter into all that is free. Those who understand this principle can transcend kalpas (immeasurably long periods of time) in an instant; if they cannot understand, the banner of liberation becomes a walking corpse. The bridge of wisdom turns into the waves of karma in the sea of suffering. From ancient times until now, heroes and great figures have been unable to break through this barrier. Even if their merits are higher than a thousand ages, and their names shine for ten thousand generations, they have no connection to their fundamental affairs. Therefore, when alive, they are deluded by being alive; when old, they are deluded by being old; when sick, they are deluded by being sick; when dying, they are deluded by being dying; in times of joy, anger, sorrow, and pleasure, they are deluded by joy, anger, sorrow, and pleasure. Using delusion to continue delusion, delusion has no end. Humans are the most spiritual of all beings, yet their spirituality cannot awaken, using spirituality to continue delusion, becoming the root of all dark karma. Like high mountains and accumulated water, there is no time when they are shaken and exhausted. How can those who rarely know to reflect on themselves not be afraid? Moreover, spirituality is like flowing water, delusion is like obstructing ice. Flowing, it is square in a square, round in a circle; obstructing, square is fixed as square, round is fixed as round. Being unhindered by square and round is called 'alive'; having fixed forms of square and round is called 'dead'. Therefore, sages, dwelling in square and round, are not hindered by square and round, because they are not hindered, they can understand the true nature of the world. Ordinary people are not like this, seeing square, they are deluded by square; seeing round, they give rise to attachment to round. Therefore, for sages, dying is living; for ordinary people, living is dying. Therefore, sages are called 'living people', ordinary people are called 'dead people'. From this perspective, since ancient times, how many so-called 'living people' have there been? It is not difficult to become a sage, the difficulty lies in understanding spirituality. If one can understand spirituality, it is not
惟身心俱靈。大則虛空天地。萬物之伙。微則一芥一塵。一毛一發。靡不靈矣。至於三藏六經。諸子之流。百工之技。亦無不通故。達身靈通。無事可礙。達心靈通。無理可障。化生老病死為無上涅槃。回喜怒哀樂證大菩提。涅槃菩提。從身心得。若無身心。二果何階。故曰。此身為塵勞山。此心為雜毒海。一旦達身無己。塵勞山即功德聚也。達心如幻。雜毒海即般若漿也。人爲萬物之靈。不自重。甘為死人。不為生人。可悲矣。
送龍子歸潭柘文
潭柘龍子。靈應異常。其衛法也甚固。歲在丁亥。我將禮普賢大士于峨眉。顧惟水陸間關。夷險莫測。乃白龍父。余雖不德。忝為佛子。行邁在邇。其尚有以借我。既而達龍泉。客濟南青堐觀。一夕夢小青。逶迤緣壁而下。無何開侍者至。謂開曰。夢蛇而若來異哉。對曰。和尚杖錫將西。此必燕山龍之來赴盟耳。自是每食。出生次必祭諸龍子。龍子夾輔䟦涉。三易寒暑。履波蹈險。冥護實多。己丑我始東還。結夏曲阿于觀察別墅。則龍子現形。辭我欲歸故居。嗚呼龍為鱗蟲之長。能大能小。能隱能顯。智德威靈。變化多種。如多頭現毒摩那斯。慈心難陀。歡喜優缽羅。黛色婆伽羅鹹海。此皆或以德。或以威。或以處。故名或人。其龍德非我所知也。潭柘大青小
【現代漢語翻譯】 現代漢語譯本： 只有身和心都是有靈性的。大的可以是虛空、天地，以及萬物；小的可以是一粒芥子、一粒微塵、一根毛髮，沒有哪個不是有靈性的。至於三藏六經，諸子百家之流，各種工匠的技藝，也沒有哪個是不通曉的。所以，通達身體的靈性，就沒有什麼事情可以阻礙；通達心靈的靈性，就沒有什麼道理可以遮蔽。可以將生老病死轉化為無上的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），可以將喜怒哀樂轉證為大菩提（Bodhi，佛教術語，指覺悟的智慧）。涅槃和菩提，都是從身和心中得到的。如果沒有身和心，這兩種果位又從哪裡獲得呢？所以說，這個身體是塵勞山（指充滿煩惱和勞累），這個心是雜毒海（指充滿各種煩惱和慾望）。一旦通達身體的空性，認識到沒有『我』的存在，塵勞山就是功德的聚集；通達心如幻象，雜毒海就是般若漿（Prajna，佛教術語，指智慧）了。人是萬物中最有靈性的，卻不自重，甘願做行屍走肉，而不做有生氣的人，真是可悲啊。
送龍子歸潭柘文
潭柘寺的龍子，靈驗應驗非常。它們守護佛法的力量非常堅定。丁亥年，我將要去峨眉山禮拜普賢大士（Samantabhadra，佛教菩薩名）。考慮到水路艱險，路途難測，於是稟告龍父。我說：『我雖然沒有德行，但有幸是佛的弟子，行程將近，希望能夠得到您的幫助。』之後到達龍泉，寄宿在濟南青堐觀。一天晚上夢見一條小青蛇，蜿蜒沿著墻壁下來。不久，侍者開來拜見，我對開說：『夢見蛇而來，真是奇怪啊。』開回答說：『和尚您將要西行，這一定是燕山的龍來赴約了。』從此以後，每次吃飯，都要先祭祀各位龍子。龍子們夾輔著我跋山涉水，經歷了三年寒暑，走過波濤，越過險阻，暗中保護的力量實在很多。己丑年我開始東歸，在曲阿的觀察別墅結夏安居，龍子顯現身形，向我告辭要回到故居。唉，龍是鱗蟲之長，能大能小，能隱能顯，智慧、德行、威嚴、靈力，變化多種多樣。比如多頭現毒的摩那斯（Manas，佛教術語，指意識），慈心的難陀（Nanda，人名），歡喜的優缽羅（Utpala，花名），黛色的婆伽羅（Bhagala，人名）鹹海。這些都是或者因為德行，或者因為威嚴，或者因為所處的地方，所以被稱為人。它們的龍德不是我所能瞭解的。潭柘寺的大青和小青。
【English Translation】 English version: Only both body and mind are spiritual. The large can be the void, heaven and earth, and the multitude of things; the small can be a mustard seed, a mote of dust, a hair, none of which is not spiritual. As for the Tripitaka (Three Baskets, the collection of Buddhist scriptures), the Six Classics, the various schools of philosophers, and the skills of all artisans, there is nothing that is not understood. Therefore, attaining the spirituality of the body, there is nothing that can hinder; attaining the spirituality of the mind, there is no reason that can obstruct. One can transform birth, old age, sickness, and death into unsurpassed Nirvana (the state of liberation from the cycle of birth and death); one can turn joy, anger, sorrow, and pleasure into the realization of great Bodhi (enlightenment). Nirvana and Bodhi are obtained from the body and mind. If there were no body and mind, from where would these two fruits be attained? Therefore, it is said that this body is a mountain of worldly troubles, and this mind is a sea of mixed poisons. Once one realizes the emptiness of the body, recognizing that there is no 'self', the mountain of worldly troubles becomes a gathering of merits; realizing that the mind is like an illusion, the sea of mixed poisons becomes the nectar of Prajna (wisdom). Humans are the most spiritual of all beings, yet they do not value themselves, willingly becoming walking corpses instead of living beings, which is truly lamentable.
A Farewell to the Dragon Sons Returning to Tanzhe
The Dragon Sons of Tanzhe Temple are extraordinarily efficacious. Their protection of the Dharma is very steadfast. In the year of Dinghai, I was about to go to Mount Emei to pay homage to the Bodhisattva Samantabhadra (the Bodhisattva of Universal Goodness). Considering the difficulties of the water and land routes, and the unpredictability of the terrain, I reported to the Dragon Father. I said, 'Although I am without virtue, I am fortunate to be a disciple of the Buddha, and my journey is near. I hope to receive your assistance.' Later, upon arriving at Longquan, I stayed at the Qingya Temple in Jinan. One night, I dreamed of a small green snake, winding down the wall. Soon after, the attendant Kai came to see me. I said to Kai, 'It is strange that you came after I dreamed of a snake.' Kai replied, 'Venerable Monk, you are about to travel west, this must be the dragon of Yanshan coming to fulfill the agreement.' From then on, every time we ate, we would first offer sacrifices to the Dragon Sons. The Dragon Sons assisted me in traversing mountains and rivers, experiencing three years of cold and heat, crossing waves and overcoming dangers, and their secret protection was truly abundant. In the year of Jichou, I began my return east, and settled down for the summer retreat at the villa of the Inspector in Qua. The Dragon Sons manifested their forms, and bid me farewell, wanting to return to their former residence. Alas, the dragon is the chief of the scaled creatures, able to be large or small, able to be hidden or visible, with wisdom, virtue, majesty, and spiritual power, and many kinds of transformations. For example, Manas (mind) with many heads manifesting poison, Nanda (a proper noun) with a compassionate heart, Utpala (a flower name) of joy, and Bhagala (a proper noun) of dark blue in the salt sea. These are all named as people either because of their virtue, or because of their majesty, or because of their location. Their dragon virtues are beyond my knowledge. The Great Green and Small Green of Tanzhe Temple.
青。夫亦龍族。奉如來敕。藩屏伽藍。蛇形而佛心。類異而敦善。見人不怖。遇物不傷。歲或不若雨旸𠎝期。百穀憔悴。農人悲惶。二青顯跡。吐沫為云。噴涕為雷。彈指之頃。潤沾大地。枯者頓蘇。僵者立起。顰蹙而望者鼓舞歡忭。於是感青惠施。金碧其宮。昭廓其神。代有銘志。以示無忘。禮也。余道不勝習。萬里周旋。勤諸龍子。恬不告勞。可謂畢力矣。敢不躬造闕庭。以不腆之幣。敬致龍父。奉還令子行。恐後世不知龍德。我姑識之。以傳不朽。仍愿龍之長幼。藉佛寵靈。得無上覺道。為大金湯于不替也。萬曆壬辰歲夏五月二日。達觀可道人撰。
蜀道古今稱險絕。峰岢削立。江漢渦漩如沸。自非神力夾輔。不免於驚。我大師之謁蛾眉也。雲水其蹤。果然往返。乘安流蹈夷徑。豈非至人之餘事。而潭柘龍子。功不可誣。或見童子預報前茅。或示大手。用拯湍險。比大師夏于曲阿。則現其常所見形以辭。事敢不為之曉乎。余既坐東澗。愛其水聲廣舌。寧不憶其大師昔年會眾說法。此間自為言二青靈異狀。抑又聞龍子侍游峨眉。故余有泉水不湮塵外錫。薜蘿猶掛舊時衣。鶴來句曲云先待。龍去峨眉雨未歸之句。頃余讀送龍子文。知龍子悉矣。子其行也。作詩送之。颯颯雨露微。風吹木葉飛。行從北山下。坐
【現代漢語翻譯】 現代漢語譯本： 青龍也是龍族的一員，奉如來佛的命令，守護著伽藍（寺廟）。它外形像蛇，卻有一顆佛心，雖然種類不同，卻非常善良。見到人不會害怕，遇到其他生物也不會傷害。有時年份不好，雨水不足，旱情發生，導致莊稼枯萎，農民們非常悲傷。這時，二青龍會顯現神蹟，吐出的唾沫變成云，噴出的鼻涕變成雷，在彈指之間，雨水就滋潤了大地，枯萎的植物立刻復甦，倒伏的植物也重新站立起來。那些愁眉苦臉觀望的人們，都高興地跳舞歡呼。因此，人們感念青龍的恩惠和施捨，用金碧輝煌來裝飾它的宮殿，彰顯它的神力，世世代代都銘記這件事，以表示永不忘記，這是合乎禮儀的。我（達觀可道人）不擅長寫文章，但爲了萬里周旋之事，辛勤地勞煩了各位龍子，他們卻默默承受，從不抱怨辛苦，真可謂是竭盡全力了。我怎敢不親自前往（龍王的）宮殿，用微薄的禮物，恭敬地獻給龍父，送還各位龍子讓他們回去呢。恐怕後世的人不知道龍的恩德，我姑且記錄下來，以流傳不朽。同時，我希望各位龍子，憑藉佛的寵愛和靈力，獲得無上的覺悟，成為永不衰敗的堅固屏障。萬曆壬辰年夏季五月初二日，達觀可道人撰寫。
蜀道自古以來就被稱為險峻難行。山峰陡峭聳立，江河的漩渦像沸騰的水一樣。如果沒有神力的幫助，難免會感到驚恐。我的大師去朝拜峨眉山，行蹤飄忽不定。果然順利往返，乘坐著平穩的水流，走在平坦的道路上，這難道不是得道高人的餘力所致嗎？而潭柘寺的龍子，功勞不可埋沒。有時會看見童子預先報告情況，有時會伸出大手，用來拯救那些處於湍急危險中的人。等到大師夏天在曲阿的時候，龍子就顯現出他經常見到的形象來告別。這件事怎能不讓他明白呢？我既然居住在東澗，喜愛這裡水聲如廣闊的舌頭般宣講佛法，怎能不回憶起我的大師過去在這裡集會，為大家說法的情景呢？我親自講述二青龍的靈異事蹟，又聽說龍子侍奉遊覽峨眉山的事情，所以我有『泉水不因塵世而湮沒，錫杖上的薜荔蘿草還掛著舊時的衣裳。仙鶴來到句曲山，雲彩會先來迎接，龍離開了峨眉山，雨水遲遲不歸來』這樣的詩句。最近我讀了《送龍子文》，對龍子的事蹟全部瞭解了。各位龍子，你們走吧，我作詩送給你們：颯颯的雨露微微，風吹動樹葉飛舞。行走在北山之下，坐在...
【English Translation】 English version: Qinglong (Green Dragon) is also a member of the dragon clan, obeying the command of Tathagata (Thus Come One, an epithet of the Buddha) to protect the Sangharama (monastery). It has the form of a snake but the heart of a Buddha, different in kind but kind and virtuous. It does not frighten people when it sees them, nor does it harm other beings when it encounters them. Sometimes, the year is not good, with insufficient rain and drought, causing the crops to wither and the farmers to grieve. At this time, the two Qinglongs manifest their divine traces, spitting saliva that turns into clouds, and blowing snot that turns into thunder. In the snap of a finger, rain moistens the earth, withered plants revive immediately, and fallen plants stand up again. Those who watched with furrowed brows dance and cheer with joy. Therefore, people are grateful for Qinglong's grace and generosity, decorating its palace with gold and jade, highlighting its divine power, and commemorating this event for generations to show that they will never forget it, which is in accordance with etiquette. I (Daguanke Daoren) am not good at writing, but for the sake of traveling thousands of miles, I have diligently troubled the dragon sons, who silently endure without complaining of hardship, truly exerting all their strength. How dare I not personally go to the palace (of the Dragon King), with meager gifts, to respectfully offer them to the Dragon Father, and send the dragon sons back to let them return? Fearing that future generations will not know the virtue of the dragon, I will record it for immortality. At the same time, I hope that the dragon sons, with the favor and spiritual power of the Buddha, will attain unsurpassed enlightenment and become an indestructible shield forever. Written on the second day of the fifth month of the summer of the Ren Chen year of the Wanli reign (1612), by Daguanke Daoren.
The Shu Road has been known as dangerous and impassable since ancient times. The peaks are steep and towering, and the whirlpools in the rivers are like boiling water. Without the help of divine power, one cannot avoid being frightened. When my master went to worship Mount Emei, his tracks were elusive. He indeed returned smoothly, riding on calm currents and walking on smooth paths. Is this not due to the remaining power of a highly virtuous person? And the dragon sons of Tan Zhe Temple, their merits cannot be denied. Sometimes, a child is seen reporting the situation in advance, and sometimes a large hand is shown to rescue those in turbulent danger. When the master was in Qua in the summer, the dragon son appeared in his usual form to bid farewell. How could this matter not make him understand? Since I live in Dongjian, I love the sound of the water like a broad tongue preaching the Dharma. How can I not recall the scene of my master gathering here in the past to preach the Dharma to everyone? I personally tell the miraculous deeds of the two Qinglongs, and I also heard about the dragon sons serving and touring Mount Emei, so I have the lines: 'The spring water is not submerged by the dust of the world, and the epiphyte on the staff still hangs with old clothes. When the crane comes to Juqu Mountain, the clouds will come to greet it first, and when the dragon leaves Mount Emei, the rain has not yet returned.' Recently, I read 'Sending the Dragon Son Text' and know all about the dragon son's deeds. Dragon sons, go, I write a poem to send you off: The rustling rain and dew are faint, and the wind blows the leaves. Walking under the North Mountain, sitting...
見小龍歸。蜀雪崖珠絡。江云護寶衣。可知沾法力。臺殿展光輝。嗟乎。余望龍子在罏匕之間。龍子今歸故山。而我猶耽病鄉也。弟子如鵬謹䟦。
天池山煆昏散道場說
原未煆昏散之椎輪。三世諸佛。迭相授受者也。第在用之何如耳。用之果善。消昏散於剎那。扶止觀于大寂。隕山河于未始有地。蕩身心於無得之鄉。斷欲結之利刀。資靈軀之正命。效見當人之勇心。游象帝之先。本有神珠。光明在掌。初非他寶。價直誰酬。即凡身而證佛身。依俗諦而造真諦。功高空施。德富難量。誠以行人一息昏散清。即一息佛。一念昏散清。即一念佛耳。嗚呼。茫茫苦海之中。凡有血氣之屬。莫不抱靈。而頭出頭沒。不可勝計。設有一人。能于椎輪之下。清一息一念昏散。成一息一念佛者。若以佛眼觀之。則其功德。信不可思議。況夫多時日者乎。蓋人貴自反。果能反照自己分上昏散。自生至死。剎那有停息乎。故曰。若人靜坐一須臾。勝造河沙七寶塔。寶塔畢竟化為塵。一念靜心成正覺。如或用之弗善。亦不荒失人天福田。是以黑白賢豪能言者。宜遊揚讚歎。有力者宜護持周給。凡道場所在等心助揚之。
此文。已收全集中矣。天池道場。迄今尚為魔外之所據。經過此地者。道俗四眾。無不傷心。故拈書天
【現代漢語翻譯】 現代漢語譯本： 看見小龍歸來。蜀地的雪如同崖壁上串聯的珍珠，江上的雲彩守護著珍貴的袈裟。可以知道他受到了佛法的加持，臺殿也展現出光輝。唉！我曾經盼望龍子能在煉丹爐中修煉，現在龍子已經迴歸故鄉，而我仍然沉溺在病痛之中。弟子如鵬恭敬地題寫。
《天池山煆昏散道場說》
原本用來煆煉昏沉散亂的椎輪（指代佛法，是成佛的工具），是三世諸佛互相傳授的。關鍵在於如何運用它。如果運用得當，就能在剎那間消除昏沉散亂，扶助止觀達到大寂靜的境界，使山河消隕于未曾開始的地方，使身心滌盪于無所得的境界，成為斬斷慾望束縛的利劍，資養靈妙軀體的正命。傚法見性之人的勇猛之心，遊歷于象帝（指佛）之前。本有的神珠，光明就在掌中，最初就不是其他的寶物，它的價值誰能酬謝？當下以凡夫之身證得佛身，依靠世俗諦而成就真諦。功德之高猶如空中的佈施，德行之豐富難以衡量。實在是因為修行人清凈一息昏沉散亂，就是一息佛；清凈一念昏沉散亂，就是一念佛啊。嗚呼！茫茫苦海之中，凡是有血氣的眾生，沒有不懷有靈性的，卻在其中頭出頭沒，數不勝數。假設有一個人，能在椎輪之下，清凈一息一念的昏沉散亂，成就一息一念的佛，如果用佛眼來看，那麼他的功德，實在不可思議，更何況是長時間的修行呢？所以說，人貴在自我反省。如果能夠反觀自己身上的昏沉散亂，從出生到死亡，剎那間有停止過嗎？所以說：『如果有人能夠靜心片刻，勝過建造恒河沙數七寶塔。寶塔最終會化為塵土，一念靜心就能成就正覺。』如果運用不善，也不會荒廢人天福田。因此，黑白兩道的賢達豪傑，能言善辯的人，應該宣揚讚歎；有能力的人，應該護持賙濟；凡是道場所在的地方，都要以平等心來幫助弘揚。
這篇文章，已經收錄在全集中了。天池道場，至今仍然被邪魔外道所佔據。經過此地的人，無論是出家還是在家，無不傷心。所以拿起書來。
【English Translation】 English version: Seeing the Little Dragon Return. The snow of Shu is like a string of pearls on the cliff. The clouds of the river protect the precious kasaya. It can be known that he has received the blessing of the Dharma, and the halls and palaces also show their brilliance. Alas! I once hoped that the Little Dragon could cultivate in the alchemical furnace, but now the Little Dragon has returned to his hometown, while I am still indulging in illness. Disciple Rupeng respectfully inscribes.
Discourse on the Tianchi Mountain Practice Place for Refining Dullness and Distraction
The original Chui Lun (referring to the Dharma, the tool for attaining Buddhahood) used to refine dullness and distraction is what the Buddhas of the three worlds have passed down to each other. The key lies in how to use it. If used well, it can eliminate dullness and distraction in an instant, support Samatha-vipassana to reach the state of great tranquility, make mountains and rivers disappear to a place where they never existed, cleanse the body and mind to a realm of non-attainment, become a sharp sword to cut off the bonds of desire, and nourish the proper life of the spiritual body. Emulate the courageous heart of those who see their nature, and travel before the Emperor of Images (referring to the Buddha). The inherent divine pearl, its light is in the palm of your hand, it was never another treasure from the beginning, who can repay its value? Immediately attain Buddhahood with a mortal body, and create the ultimate truth based on conventional truth. The merit is as high as giving in the sky, and the virtue is as rich as it is immeasurable. It is truly because a practitioner purifies one breath of dullness and distraction, that is one breath of Buddha; purifies one thought of dullness and distraction, that is one thought of Buddha. Alas! In the vast sea of suffering, all beings with blood and breath, none do not possess spirituality, but they emerge and submerge in it, countless in number. Suppose there is one person who, under the Chui Lun, purifies one breath and one thought of dullness and distraction, and attains one breath and one thought of Buddha, if viewed with the Buddha's eye, then his merit is truly inconceivable, let alone a long time of practice? Therefore, it is said that people value self-reflection. If one can reflect on the dullness and distraction on oneself, from birth to death, has there ever been a moment of cessation? Therefore, it is said: 'If a person can calm the mind for a moment, it is better than building stupas of seven treasures as numerous as the sands of the Ganges. The stupas will eventually turn into dust, and one thought of quiet mind can achieve perfect enlightenment.' If used improperly, it will not waste the field of blessings for humans and devas. Therefore, the virtuous and heroic people of both black and white paths, those who are eloquent, should promote and praise it; those who have the ability should protect and provide for it; wherever the practice place is located, they should help promote it with an equal mind.
This article has already been included in the complete collection. The Tianchi practice place is still occupied by demons and heretics. Those who pass through this place, whether monastic or lay, are all saddened. Therefore, I pick up the book.
池山道場等字。以為人天眼目。觀者幸爲著眼。庚子長至日。矇叟謙益謹識。
題包生所刻楞伽經
夫身不自身。由心故身。心不自心。由身故心。由心故身。身不可得。由身故心。心亦不可得。身心既不可得。則智山獨立。覺海澄渟。情識路窮。能所寂斷矣。若然者豈惟眾生不可往。即具大神通亦安能往哉。此經以五法。三自性。八識。二無我為宗。為根熟菩薩。直明識體全真。便成智用。楞伽。此言不可往。乃表心地法門。非修證可能入。故凡讀此經者。能直下究竟。身心無路。自性無門。則肉身凡夫可立往也。馮太史謂予曰。包生新刻楞伽經。字畫精簡。明白顯朗。使人睹之。心開目明。乞師一語。為流通前茅何如。因書此。
般若波羅蜜多心經略解敘
夫般若大部。數百萬言。如滄海雲濤。汪洋莫測。是以菩薩流慈。束廣成略。爰有心經。文言要約。旨趣全歸。自唐迄今。註疏駢出。高人淵匠。迭震靈響。機緣靡定。好樂無常。取此節他。互有損益。俾後昆淤疑。致非一矣。練川侯觀察復吾。知寶斯經。津求奧義。亦由槜李許參知為之良導。故得徴問于予。因為法界略解。以慰其狥法之志。達道人自敘。
示鮑生持楞嚴經
一心不生。萬法何咎。首楞嚴。此言一切事究
【現代漢語翻譯】 現代漢語譯本 池山道場等字，意為人們的眼目和榜樣。希望觀者能夠關注。庚子年冬至日，矇叟錢謙益恭敬地題寫。
題包生所刻《楞伽經》
身體並非獨立存在，而是由心所生。心也不是獨立存在，而是由身體所生。由心而有身，則身體的實相不可得；由身而有心，則心的實相也不可得。身和心都不可得，那麼智慧之山便獨立顯現，覺悟之海澄澈平靜，情識之路走到盡頭，能與所的對立也寂然斷滅了。如果這樣，豈止是眾生無法到達，即使具有大神通的人，又怎麼能夠到達呢？這部經以五法（五種法）、三自性（三種自性）、八識（八種識）、二無我（兩種無我）為宗旨，為根基成熟的菩薩，直接闡明識體的全體是真如，從而成就智慧的作用。《楞伽》，意為『不可往』，正是表明心地法門，不是通過修行證悟可以進入的。所以凡是讀這部經的人，能夠當下究竟，身心無路可走，自性沒有門徑可入，那麼肉身凡夫就可以立刻到達。馮太史對我說，包生新刻的《楞伽經》，字畫精簡，明白顯朗，使人看了之後，心開目明，希望我寫一段話，作為流通的先導，怎麼樣？因此寫下這些。
《般若波羅蜜多心經略解》敘
《般若》大部，有數百萬字，如同滄海雲濤，汪洋浩瀚，難以測度。因此菩薩發慈悲心，將廣大的內容濃縮成簡略的經文，於是有了《心經》，文字簡要，旨趣全部包含在內。自唐朝以來，註釋疏解紛紛涌現，高人大學者，不斷發出精闢的見解。但眾生的根機和緣分不固定，愛好和樂意接受的也無常，取這個舍那個，互相之間有所損益，使得後人產生疑惑，導致理解上的偏差。練川侯觀察復吾，深知這部經的珍貴，努力探求其中的奧義，也由於槜李許參知給予良好的引導，所以向我請教。因此我寫了這部《法界略解》，來滿足他追求佛法的願望。達道人自序。
開示鮑生持誦《楞嚴經》
一心不生，萬法有什麼過錯？《首楞嚴》，意思是究竟一切事理。
【English Translation】 English version The words 'Chishan Dojo' and others, implying it is the eye and model for humans and gods. May the viewers pay attention. Respectfully inscribed by Mengsou Qian Qianyi on the Winter Solstice of the Gengzi year.
Inscription on the Laṅkāvatāra Sūtra Engraved by Bao Sheng
The body is not self-existent; it is due to the mind. The mind is not self-existent; it is due to the body. Because of the mind, there is the body; thus, the true nature of the body is unattainable. Because of the body, there is the mind; thus, the true nature of the mind is also unattainable. Since both body and mind are unattainable, then the mountain of wisdom stands alone, and the ocean of enlightenment is clear and still. The path of emotions and cognitions reaches its end, and the duality of subject and object is extinguished. If this is so, not only are sentient beings unable to reach it, but even those with great supernatural powers, how could they reach it? This sūtra takes the Five Dharmas (pañca dharma), Three Natures (tri-svabhāva), Eight Consciousnesses (aṣṭa-vijñāna), and Two No-Selves (dvi-nairātmya) as its principles. For bodhisattvas with mature roots, it directly clarifies that the entirety of the nature of consciousness is true reality, thereby accomplishing the function of wisdom. Laṅkāvatāra, meaning 'unattainable,' precisely indicates the Dharma gate of the mind-ground, which cannot be entered through cultivation and realization. Therefore, all who read this sūtra, if they can directly and thoroughly realize that there is no path for the body and mind, and no gate for the self-nature, then a mortal ordinary person can immediately reach it. Grand Historian Feng said to me, 'The newly engraved Laṅkāvatāra Sūtra by Bao Sheng, the characters are concise and clear, making people's minds open and eyes bright upon seeing it. I request a word from you to serve as the vanguard for its circulation, what do you think?' Therefore, I wrote this.
Preface to a Brief Commentary on the Heart Sūtra (Prajñāpāramitāhṛdayasūtra)
The great Prajñā collection consists of millions of words, like the clouds and waves of the vast ocean, immeasurable and unfathomable. Therefore, bodhisattvas, out of compassion, condensed the vast into the concise. Thus, there is the Heart Sūtra, with its essential and concise words, fully encompassing the meaning. From the Tang Dynasty to the present, commentaries and annotations have emerged in profusion. Eminent scholars and profound masters have continuously resonated with insightful views. However, the conditions and affinities of beings are not fixed, and their preferences and inclinations are impermanent. Taking this and discarding that, there are mutual gains and losses, causing later generations to harbor doubts and leading to various misunderstandings. Hou Guan Cha Fuwu of Lianchuan, knowing the preciousness of this sūtra, diligently sought its profound meaning, also due to the good guidance of Xu Canzhi of Zuili, therefore he inquired of me. Thus, I wrote this 'Brief Commentary on the Dharmadhātu' to fulfill his aspiration for the Dharma. Written in self-narration by Da Dao Ren.
Instruction to Bao Sheng on Upholding the Śūraṅgama Sūtra
If a single thought does not arise, what fault can the myriad dharmas have? Śūraṅgama, meaning the ultimate investigation of all matters and principles.
竟堅固。即此而觀。智鑒意近理究竟堅固。如來義近事究竟堅固。何以故。情生則智隔。一心不生。得非情未生時乎。設情未生則無事不理。無情不智耳。予故曰。智鑒之意近乎理究竟。如來近乎事究竟。昔雪峰示眾曰。二僧卻真實為人。玄沙曰。萬里神光腦後相。又曰。髑髏即金剛體。此皆非事究竟堅固之樣子乎。鮑生果能于智鑒句中薦得。則如來句中未夢見在。于如來句中薦得。則雪峰玄沙句中未夢見在。如能于種種句中透徹無礙。則十軸楞嚴。從頭至尾。由字積句。由句積軸。橫捺豎拖。無擇精粗。有心無心。莫非究竟堅固也。如於種種句中。未能透徹。則不妨朝持暮持。榮持辱持。開眼持閤眼持。阿屎放尿持。穿衣吃飯持。持來持去。生持死持。一日一持。熟則髑髏𨁝跳。放金剛光。作覆盆之日月。有何不可。如持經不遵此持。何異春鳥晝啼。秋蟲夜鳴者哉。鮑生勉之。
䟦照公墨書華嚴楞嚴
本朝尹山隆菩薩。少年時。血書華嚴經。法華經。各一部。及高皇帝開試經度僧之例。有業不精而妄應者。帝怒。坐及三千僧。皆邊遠充軍。隆公特往京師。愿焚身贖眾僧之罪。帝允之。敕有司設道場嚴侍衛。公躍然登之。身將半燼。烈焰中猶手書風調雨順四字。囑內使曰。俟天旱焚之。後果亢旱。帝焚之
。即沛然大足。帝曰。此永隆雨也。嗚呼。隆師血書華嚴法華二經時。初無求效之心。及焚身之際。大光中露此三昧。使天下千古。仰而戴之。當時道亦賴之大振。皆自心不欺之力也。今去隆師二百年。尹山復有僧明照者。墨書華嚴楞嚴各一部。雖用墨不若用血。然其最初一念不欺之力。未始不同焉。予登峨嵋。道夔之萬縣。見一老僧書華嚴。以精懇䖍篤。不覺暗中書經達旦。偶鄰僧說破。即不能書。楞嚴曰。因明有見。暗成無見。不明自發。則諸暗相永不能昏。若然者隆師焚身之際。火光亙空。與夔之老僧。暗中眼光不昧。皆不明自發之光也。照上人書經時。能猛加精懇。以增上之緣熾薰自心。則此光之發。不獨前人有之。上人當勉之。
熾盛光如來陀羅尼經䟦
夫聖人無常身。因眾生所感之機而示身焉。是故。釋迦如來。示丈六身。逗娑婆機也。若無量壽覺。則身非丈尺之可量矣。矧乎熾盛光王如來。以光為身。以愿為輪。以慈悲為輦。以大白牛為精進。遍游于星宿光中。而作佛事者耶。然眾曜之光。本之此光分焰。乃能變化無窮。故五行七政。經緯璇璣。為善者應之以吉祥。不善者應之以咎殃。雖曰眾生機感。而彼佛如來神力。以大慈力威神故。憫諸星宿變怪駭怖世間。乃說吉祥陀羅尼折伏之。俾
【現代漢語翻譯】 現代漢語譯本： 即沛然大足。皇帝說：『這是永隆雨啊！』唉！隆師在書寫《華嚴經》、《法華經》時，最初並沒有求取效果的心。等到焚身之際，巨大的光明中顯露出這種三昧（Samadhi，指心專注一境，達到高度平靜的狀態），使得天下千秋萬代，都仰望並敬佩他。當時佛道也依賴他而大大振興，這都是內心不欺騙自己的力量啊！如今距離隆師已經二百年了，尹山又有一位僧人名叫明照，用墨書寫《華嚴經》、《楞嚴經》各一部。雖然是用墨而不是用血，然而他最初一念不欺騙自己的力量，未嘗不是相同的。我登上峨嵋山，在道夔的萬縣，見到一位老僧書寫《華嚴經》，因為他精誠懇切，不知不覺在黑暗中書寫經書直到天亮。偶然被鄰僧說破，就不能再寫了。《楞嚴經》說：『因為有光明才會有看見，因為黑暗才形成看不見。不假外力而自然發出的光明，那麼一切黑暗的現象永遠不能使它昏暗。』如果這樣說，隆師焚身之際，火光照亮天空，與夔的老僧，在黑暗中眼光不昧，都是不假外力而自然發出的光明啊！照上人在書寫經書時，能夠猛烈地增加精誠懇切，用增上緣（Upastambha，指增長善法的因緣）來熾盛熏習自己的內心，那麼這種光明的發出，不只是前人才有，上人您應當勉力而為啊。
《熾盛光如來陀羅尼經》跋
聖人沒有固定的形體，因為眾生所感應的機緣而示現形體。因此，釋迦如來（Sakyamuni，佛教的創始人），示現丈六金身，來適應娑婆世界（Saha World，指我們所居住的這個充滿煩惱的世界）的機緣。如果像無量壽覺（Amitabha，阿彌陀佛）那樣，那麼他的身體就不是用尺寸可以衡量的了。更何況熾盛光王如來（Mahaprabha，指光明熾盛的如來），以光明為身，以願力為輪，以慈悲為車，以大白牛為精進，遍游于星宿光中，而作佛事呢？然而眾星的光芒，本來就是從此光的火焰中分出來的，才能變化無窮。所以五行七政，經緯璇璣，行善的人會得到吉祥的迴應，不行善的人會得到災禍的迴應。雖然說是眾生的機緣感應，而那位佛如來（Tathagata，如來是佛的十個稱號之一）的神力，因為大慈悲的力量和威神力，憐憫諸星宿的變異怪象驚嚇世間，於是宣說吉祥陀羅尼（Dharani，總持，以簡短的咒語總攝佛法的精要）來折伏它們，使它們...
【English Translation】 English version: Then came a great rain. The Emperor said, 'This is the Yonglong rain!' Alas! When Master Long was writing the Avatamsaka Sutra (Huayan Jing, Flower Garland Sutra) and the Lotus Sutra (Fahua Jing), he initially had no intention of seeking any specific effect. But when he burned his body, this samadhi (Samadhi, a state of meditative consciousness) manifested in the great light, causing the world to look up to him with admiration for thousands of years. At that time, the Buddhist path also greatly flourished because of him. All of this was due to the power of not deceiving one's own heart! Now, two hundred years after Master Long, there is a monk named Mingzhao in Yinshan who wrote out one copy each of the Avatamsaka Sutra and the Surangama Sutra (Lengyan Jing) in ink. Although he used ink rather than blood, the power of his initial thought of not deceiving himself was no different. When I ascended Mount Emei, in Dao Kui's Wan County, I saw an old monk writing the Avatamsaka Sutra. Because of his sincerity and earnestness, he unknowingly wrote the sutra in the dark until dawn. When a neighboring monk accidentally revealed this, he could no longer write. The Surangama Sutra says, 'Because there is light, there is seeing; because there is darkness, there is not seeing. If the light arises spontaneously, then all dark appearances can never obscure it.' If this is so, then the firelight that illuminated the sky when Master Long burned his body, and the undimmed light in the eyes of the old monk in Kui in the darkness, are both lights that arise spontaneously! When Venerable Zhao is writing the sutra, if he can vigorously increase his sincerity and earnestness, using the supporting condition (Upastambha, conditions that increase good dharmas) to intensely cultivate his mind, then the manifestation of this light will not be unique to those who came before. Venerable, you should strive for it!
Postscript to the Uṣṇīṣa-vijaya-dhāraṇī Sūtra
Sages do not have a constant body; they manifest bodies according to the opportunities presented by sentient beings. Therefore, Sakyamuni (Sakyamuni, the founder of Buddhism) Buddha manifested a sixteen-foot body to suit the opportunities of the Saha World (Saha World, the world we live in, full of suffering). If it were Amitabha (Amitabha, the Buddha of Infinite Light), then his body could not be measured by feet and inches. How much more so is the Mahaprabha (Mahaprabha, the greatly radiant Tathagata) Tathagata, who takes light as his body, vows as his wheel, compassion as his chariot, and the great white ox as his diligence, traveling throughout the light of the stars, performing the work of the Buddha? However, the light of the stars originally comes from the flames of this light, and can therefore transform endlessly. Thus, the five elements and seven governing bodies, the warp and weft of the celestial sphere, bring auspiciousness to those who do good and misfortune to those who do not. Although it is said to be the karmic response of sentient beings, the divine power of that Tathagata (Tathagata, one of the ten titles of a Buddha) Buddha, because of his great compassion and majestic power, pities the transformations and strange phenomena of the stars that frighten the world, and therefore speaks the auspicious dharani (Dharani, a concise mantra that encapsulates the essence of the Buddha's teachings) to subdue them, causing them to...
兇曜伏降。吉星懸朗。是以一切眾生。於此吉祥陀羅尼。應當志心奉持。其持誦之法。或制輪佩身。或以真言意持。若未臻靈應。當更發增上願心可期必克。迨乎應念響臻。密非外得。心法不二。本末同歸。可咒枯木以開花。喝頑石而使裂。乃至易短折為長年。變無嗣為螽斯。種種祈求。必獲如願。揆之以理。豈外一心。嗚呼。木石無情。尚能因咒轉變。何況人心本覺。為物中之至靈乎。茍能因理生信而持。因持得徴。則神咒之力與信力。交入融固必然也。乃若澡身以軍持。單線以拽山。此難斷欲。至人遊戲之事。猶然不可思議。況復善男子善女人。於此經咒。信心不二。精勤奉持。其能鑄變怪為禎祥。化兇禍為休慶。固必與至人三昧等耳。雖然。微我釋迦如來。憫此堪忍。隱無量威神。甘為熾盛光王之紹介。接彼有情。置之吉祥光中。焉能如萬卉在春。穠纖俱麗。各各自足。而萬卉不知也哉。佛弟子賀懋熙。受氣孱弱。而為宗子顧惟壽命不長。無遑盡奉養之勤。以是發心刻熾盛光王佛。出相吉祥陀羅尼經。壽諸天下。凡有如懋熙之愿者。因經得咒。因咒得益。譬一燈光。傳百千億。百千億光。傳之無盡。生生世世。在在處處。恒為熾盛光王如來之眷屬。以弘法為家務。更願凡因此經得益者。滿愿如熙等無有異。因斯
希有。轉相信奉。以臻覺道。寧非堪忍界中一入路乎。
題三教圖
我得仲尼之心。而窺六經。得伯陽之心。而達二篇。得佛心。而始了自心。雖然。佛不得我心。不能說法。伯陽不得我心。二篇奚作。仲尼不得我心。則不能集大成也。且道未一句。如何播弄。自古群龍無首吉。門墻雖異本相同。
䟦石刻法界觀
華嚴法界觀。辭旨沖漠。大經廣雅。囊括盡矣。丹陽賀生學仁。欣然石刻印行。達觀道人一語因書與之。時萬曆辛卯四月二十一日也。懷州牛吃禾。益州馬腹脹。天下覓醫人。灸豬左膊上。此又杜順老漢註腳耳。
䟦石刻圓覺經
此神通大光明藏。我釋迦如來入之。乃說此經。十二大士入之。則能酬酢精辨。如瓶瀉水。了無滯澀。丹陽賀上舍。喜圓覺經。刻石流通之。乞予一語。為之嚆矢。因書此。時明萬曆辛卯四月下旬一日也。
䟦石刻八大人覺經
此經三百七十一字。八覺精光。雖則曲照多方。詮攝殆盡。其辭沖遠簡朗。旨趣弘深。非懷抱日月者豈易措筆。一覺悟世無常。心為惡源。二覺多欲為苦。少欲自在。三覺知心無厭。慧業痛治。四覺懈怠墜落。勇伏四魔。五覺愚癡生死。多聞益物。六覺貧苦多怨。惡人等慈。七覺五欲過患。俗人偏念。三衣瓦
【現代漢語翻譯】 現代漢語譯本： 真是稀有！轉變並相信奉行，以達到覺悟的道路。這難道不是堪忍世界（Saha world，指充滿苦難的世界）中一條入道的途徑嗎？
題三教圖 我領悟了仲尼（Zhongni，孔子，Confucius）的心，從而窺探了六經（Six Classics）。領悟了伯陽（Boyang，老子，Laozi）的心，從而通達了道德經的上下兩篇。領悟了佛的心，才開始瞭解自己的心。即使如此，佛如果不能瞭解我的心，就無法說法；伯陽如果不能瞭解我的心，那道德經這兩篇又有什麼用呢？仲尼如果不能瞭解我的心，就不能集大成。況且「道」還沒有一句定論，又該如何傳播呢？自古以來「群龍無首」才是吉祥的。門派墻壁雖然不同，但根本是相同的。
跋石刻法界觀 《華嚴法界觀》（Huayan Fajie Guan，The Huayan Perspective on the Dharmadhatu）的文辭旨意沖淡空寂，如同大經一樣廣博雅正，囊括了一切。丹陽（Danyang）的賀生學仁（He Sheng Xueren）欣然將它刻在石頭上印行。達觀道人（Daguan Daoren）因此寫下一段話送給他。時值萬曆（Wanli）辛卯年四月二十一日。懷州（Huaizhou）的牛吃了禾苗，益州（Yizhou）的馬肚子脹大，天下尋找醫生，卻在豬的左肩上施灸。這又是杜順老漢（Dushun Laohan）的註解啊。
跋石刻圓覺經 這是神通大光明藏（Shen Tong Da Guang Ming Zang，the great treasury of spiritual power and radiant light），我釋迦如來（Sakyamuni，釋迦牟尼佛）進入其中，才說了這部《圓覺經》（Yuanjue Jing，the Sutra of Perfect Enlightenment）。十二大士（Twelve Great Bodhisattvas）進入其中，就能像從瓶子里倒水一樣，應答自如，精妙辨析，沒有絲毫滯礙。丹陽（Danyang）的賀上舍（He Shangshe）喜歡《圓覺經》，將它刻在石頭上流通。向我請求一段話，作為開端。因此寫下這些。時值明朝萬曆（Wanli）辛卯年四月下旬一日。
跋石刻八大人覺經 這部經只有三百七十一個字，八種覺悟的光芒，雖然只是多方面地照耀，卻幾乎完全地詮釋和攝取了要點。它的文辭沖淡高遠，簡潔明朗，旨趣弘大深遠，不是胸懷日月的人，怎麼能輕易下筆呢？第一覺悟是世間無常，心是罪惡的根源。第二覺悟是慾望多就會痛苦，少欲才能自在。第三覺悟是知道人心沒有滿足的時候，要用智慧來徹底治理。第四覺悟是懈怠就會墮落，要勇敢地降伏四種魔。第五覺悟是愚癡就會生死輪迴，多聞才能利益眾生。第六覺悟是貧窮困苦就會多怨恨，要用慈悲平等對待惡人。第七覺悟是五欲有過患，世俗之人卻偏偏執念。三衣瓦
【English Translation】 English version: How rare! To transform and sincerely believe, so as to reach the path of enlightenment. Is this not a path into the Saha world (the world of suffering)?
Inscription on a Painting of the Three Teachings I attained the heart of Zhongni (Confucius), and thereby glimpsed the Six Classics. I attained the heart of Boyang (Laozi), and thereby understood the two chapters of the Dao De Jing. I attained the heart of the Buddha, and only then began to understand my own heart. Even so, if the Buddha cannot understand my heart, he cannot expound the Dharma; if Boyang cannot understand my heart, what use are the two chapters of the Dao De Jing? If Zhongni cannot understand my heart, he cannot achieve great accomplishment. Moreover, the 'Dao' has no definitive statement, so how can it be propagated? Since ancient times, 'a group of dragons without a head' is auspicious. Although the walls of the schools are different, the root is the same.
Postscript to the Stone-Carved Huayan Fajie Guan The words and meaning of the 'Huayan Fajie Guan' (The Huayan Perspective on the Dharmadhatu) are serene and tranquil, as vast and elegant as a great sutra, encompassing everything. He Sheng Xueren of Danyang happily had it carved in stone and printed for circulation. Daguan Daoren therefore wrote a few words to give to him. It was the 21st day of the fourth month of the Xinmao year of the Wanli reign. The ox of Huaizhou ate the seedlings, the horse of Yizhou had a bloated belly, doctors were sought throughout the land, but cauterization was applied to the pig's left shoulder. This is yet another annotation by old man Dushun.
Postscript to the Stone-Carved Yuanjue Jing This is the great treasury of spiritual power and radiant light (Shen Tong Da Guang Ming Zang). Sakyamuni (Shijia Rulai, 釋迦如來) entered it, and then spoke this 'Yuanjue Jing' (the Sutra of Perfect Enlightenment). The Twelve Great Bodhisattvas entered it, and then were able to respond freely, with precise discernment, like pouring water from a bottle, without any obstruction. He Shangshe of Danyang liked the 'Yuanjue Jing', and had it carved in stone for circulation. He asked me for a few words to serve as an introduction. Therefore, I wrote these. It was the last day of the fourth month of the Xinmao year of the Wanli reign of the Ming Dynasty.
Postscript to the Stone-Carved Sutra of the Eight Great Awakenings This sutra has only three hundred and seventy-one characters. The light of the eight awakenings, although shining in many directions, almost completely explains and encompasses the essentials. Its words are serene and distant, simple and clear, its meaning vast and profound. How could someone who does not embrace the sun and moon easily put pen to paper? The first awakening is that the world is impermanent, and the mind is the source of evil. The second awakening is that much desire leads to suffering, and little desire leads to freedom. The third awakening is to know that the mind is never satisfied, and to thoroughly govern it with wisdom. The fourth awakening is that laziness leads to downfall, and to bravely subdue the four demons. The fifth awakening is that ignorance leads to birth and death, and that much learning benefits all beings. The sixth awakening is that poverty and suffering lead to much resentment, and to treat evil people with compassion and equality. The seventh awakening is that the five desires have faults, but worldly people are attached to them. Three robes and a begging bowl
缽。增凈力勢。八覺生死熾然。苦惱無量。愿代眾生。受一切苦。使究竟大樂。夫達世無常。則前塵無得。知心為惡源。眾苦自息。貪慾既止。枯淡常足。慧業非勤。染習難治。至於俗人。念三衣瓦缽。代眾生受苦。俱令安樂。雖復覺覺殊功。要之即現前一念。情識之心。不善用之。則三塗橫起。善用之則三德圓明也。此經。元普光雪庵頭陀以為。沃宅清涼之具。槜李福城東塔寺壁。清涼觀國師頂門之上。手澤猶存。魏塘光德庵如谷東公。臨終之夕。以手寫此經。授其徒某。且囑曰。吾雖大事未明。幸將殼漏子。脫于寒云之中。藉文殊老人。與萬菩薩慈悲之火阇毗之。可謂慶甚。更何憾。惟此經。累汝刻石施人。則我死猶生也。其萬曆辛卯正月初五日。于(王氏)墨香庵。向余言涕俱出曰。此先師命也。某聞鄣山丁氏南羽者龍眠再來也。不揣暗短。欲仗慈光乞一佛影。並此施行。不知可否。嗚呼。東公臨死而不忘法。其徒后能𠼫命持骨石。不遠數千里還自清涼。有子如此。死者何憾焉。余哀其誠。命丁產生褫之。且為記其歲月云。
萬菩薩緣起引
夫聖人無常身。以眾生為身。如片月在空。影臨在水。有見不見。則水有清濁。非無月也。我觀音大士以聞思修。入三摩地。初于聞中。入流忘所。獲二殊勝。
【現代漢語翻譯】 現代漢語譯本 缽（bō）：增加清凈的力量和威勢。領悟到八種覺悟，明白生死如烈火般熾盛，苦惱無量無邊。愿代替眾生，承受一切痛苦，使他們最終獲得最大的快樂。明白世事無常，就不會執著於過去的得失。知道心是罪惡的根源，一切痛苦自然止息。貪慾停止，即使清淡的生活也常常感到滿足。智慧的增長不在於勤奮，而是因為染污的習氣難以去除。至於世俗之人，唸誦三衣瓦缽，代替眾生承受痛苦，使他們都得到安樂。即使覺悟的程度各有不同，關鍵在於當下的一念，情識之心。如果不能善用，就會墮入三惡道；如果善用，就能圓滿顯現法身、報身、應身三德。這部經，元朝普光雪庵頭陀認為，是肥沃的田地和清涼的工具。槜李福城東塔寺的墻壁上，清涼觀國師頭頂之上的手跡依然存在。魏塘光德庵的如谷東公，在臨終的夜晚，用手寫下這部經，交給他的徒弟某某，並且囑咐說：『我雖然大事未明，幸好將這副臭皮囊，脫離於寒云之中，藉助文殊菩薩和萬菩薩慈悲的火焰來焚化它，可以說是非常慶幸了，還有什麼遺憾呢？只有這部經，希望你把它刻在石頭上施捨給人們，那麼我死了也如同活著一樣。』萬曆辛卯年正月初五日，（王氏）墨香庵的某某向我哭訴說：『這是先師的遺命啊。我聽說鄣山丁氏南羽是龍眠的再來。我不自量力，想要仰仗您的慈光，乞求一尊佛像，並把這部經一起施行，不知道可不可以。』唉！東公臨死都不忘記佛法，他的徒弟後來能夠聽從遺命，拿著骨灰和石刻，不遠數千里從清涼山回來。有這樣的徒弟，死者還有什麼遺憾呢？我哀憐他的誠心，命令丁產生來抄寫，並且為他記錄了年月。
萬菩薩緣起引
聖人沒有常住不變的身體，而是以眾生為身體。就像一片月亮在空中，影子倒映在水中。能看到或不能看到，是因為水有清澈和渾濁，並不是沒有月亮。我觀音大士以聽聞、思維、修習，進入三摩地。最初從聽聞中，進入法流，忘記能聽的主體和所聽的客體，獲得兩種殊勝的功德。
【English Translation】 English version 'Patra (bō): Increases pure strength and power. Comprehending the eight awakenings, understanding that birth and death are as blazing flames, suffering is immeasurable. Vowing to take the place of all sentient beings, enduring all suffering, enabling them to ultimately attain great bliss. Understanding the impermanence of the world, one will not be attached to past gains and losses. Knowing that the mind is the source of evil, all suffering will naturally cease. When greed stops, even a simple life is often felt to be fulfilling. The growth of wisdom does not depend on diligence, but because defiled habits are difficult to remove. As for worldly people, reciting the three robes and alms bowl, taking the place of sentient beings to endure suffering, enabling them all to attain peace and happiness. Even if the degree of awakening varies, the key lies in the present moment, the mind of emotions and thoughts. If it is not used well, one will fall into the three evil realms; if used well, one can perfectly manifest the three virtues of Dharmakaya, Sambhogakaya, and Nirmanakaya. This sutra, the Yuan Dynasty monk Puguang Xue'an believed, is fertile land and a tool for coolness. On the walls of Dongta Temple in Zuili Fucheng, the handwriting above the head of National Teacher Qingliang Guanshiyin still exists. Rugudong Gong of Guangde Nunnery in Weitang, on the night of his death, wrote this sutra by hand and gave it to his disciple so-and-so, and instructed him: 'Although I have not yet understood the great matter, fortunately, I can shed this stinking skin, escape from the cold clouds, and use the compassionate flames of Manjushri Bodhisattva and the ten thousand Bodhisattvas to cremate it. It can be said that I am very fortunate, what regrets do I have? Only this sutra, I hope you engrave it on stone and give it to people, then my death will be like being alive.' On the fifth day of the first month of the Xinmao year of Wanli, so-and-so of (Wang's) Moxian Nunnery wept to me and said: 'This is the last wish of my late teacher. I heard that Ding Nanyu of Zhangshan is the reincarnation of Longmian. I am not measuring my own abilities, I want to rely on your compassionate light, beg for a Buddha image, and implement this sutra together, I don't know if it is possible.' Alas! Dong Gong did not forget the Dharma even when he was dying, and his disciple was later able to follow his last wish, holding the ashes and stone carvings, returning from Qingliang Mountain thousands of miles away. With such a disciple, what regrets does the deceased have? I pitied his sincerity, ordered Ding Sheng to copy it, and recorded the years for him.
Introduction to the Origin of the Ten Thousand Bodhisattvas
The sage does not have a permanent body, but takes sentient beings as his body. Just like a piece of moon in the sky, its shadow is reflected in the water. Whether it can be seen or not is because the water is clear or turbid, it is not that there is no moon. I, Avalokiteshvara Bodhisattva, enter Samadhi through hearing, thinking, and cultivating. Initially, from hearing, I enter the stream of Dharma, forgetting the subject who hears and the object that is heard, and obtain two supreme merits.'
成三十二。應使一切眾生心水清凈。隨緣而得見焉。由是論之。則菩薩眾生。初非有別。以聞思熏之。即得入流忘所。圓通妙應。以食嗔癡熏之。即順無明流墮諸趣。以故菩薩。憫其同體。即所自驗方救療群有。駕大慈悲。分身散影。隨類利益。滇南清禪人一日病幾死。夢觀世音勸其念自性佛。遂療。由是發心。圖大士萬身。普施供養。報菩薩恩。信入意地。情見乎辭。余見其涕淚俱出。而作是言因慨焉。為之述此。夫清禪人。以篤疾為水。得睹菩薩清涼之月。達觀道人聞其言。即直下不疑。則以不疑之水。亦復見之。愿諸凈信。各各若我直下不疑。則菩薩清涼之月。在在而見。雖然眾生業重。不疑為難。且向第二門頭。往生極樂。共觀彌陀。聞無上法音。又普門中。最方便處也。
韋提觀境
稽首釋迦佛。恩逾昊天德。父母生育我。無能使不生。君師資教我。無能令出苦。惟有大雄氏。慧光破我迷。慈悲攝受我。令知生不生。令知苦出苦。指大捷徑路。使我坦然行。觀想光為燭。破斷常黑暗。願力為金繩。牽至極樂國。彌陀相尊特妙好難思議。諦觀在眼中。曉然如皓月。乘佛慈力故。眾觀悉成就。觀光如大鏡。清明若秋水。依正影現中。交羅而不雜。觀成正悲喜。忽生一種疑。我身居穢土。作想阿彌陀
【現代漢語翻譯】 現代漢語譯本：成就三十二相。應當使一切眾生的心如同水一般清凈，這樣就能隨緣見到（菩薩）。由此推論，菩薩和眾生，最初並沒有區別。用聽聞佛法和思維修行來熏習，就能進入聖者之流，忘卻自我和執著，獲得圓滿通達的妙用。用貪嗔癡來熏習，就會順著無明的潮流墮入各道輪迴。因此，菩薩憐憫眾生與自己本性相同，所以先自我驗證，然後救治眾生。駕馭大慈大悲，分身散影，隨著不同種類眾生的根器而利益他們。滇南的清禪人有一天病得快要死了，夢中觀世音菩薩勸他念自性佛，於是病就好了。因此發心，畫觀世音菩薩的萬身像，普遍施捨供養，報答菩薩的恩德，深信不疑。真情實感流露在言辭中，我看到他涕淚交加，因此感慨，為他記述這件事。清禪人以重病為水，得以見到菩薩清涼的月亮。達觀道人聽到他的話，就直接深信不疑，那麼也以不疑之水，同樣能見到（菩薩）。愿各位清凈的信徒，各自像我一樣直接深信不疑，那麼菩薩清涼的月亮，處處都能見到。雖然眾生業障深重，不懷疑很難，姑且先向第二道門，往生極樂世界，共同觀看阿彌陀佛，聽聞無上的佛法，又是普門之中，最方便的地方啊。
韋提希夫人觀想的境界
稽首頂禮釋迦牟尼佛，您的恩德超過了昊天，父母生育了我，卻不能使我不經歷生老病死，君王和老師教導我，卻不能使我脫離痛苦。只有偉大的釋迦牟尼佛，用智慧的光芒破除了我的迷惑，用慈悲心攝受了我，使我知道了生即無生（諸法本空），使我知道了脫離痛苦的方法。您指出了最快速的道路，使我能夠坦然地行走。觀想的光明如同蠟燭，破除了斷見和常見的黑暗。願力如同金色的繩索，牽引我到極樂世界。阿彌陀佛的相好莊嚴殊勝，難以思議，真切地觀想就在眼前，明亮得如同皓月。憑藉佛的慈悲力量，各種觀想都得以成就。觀想的光明如同大鏡子，清澈明亮如同秋水，依報和正報的景象都顯現在其中，交錯羅列而不雜亂。觀想成就后，心中充滿悲喜，忽然產生一種疑問：我的身體居住在污穢的世間，卻觀想阿彌陀佛。
【English Translation】 English version: He accomplishes the thirty-two marks. One should make the minds of all sentient beings as clear as water, so that they may see (the Bodhisattva) according to their affinities. From this, it can be argued that there is initially no difference between Bodhisattvas and sentient beings. By熏 (xūn, to fumigate, to influence by habit) with hearing and contemplation, one can enter the stream of sages, forgetting the self and attachments, and attain the wonderful function of perfect understanding. By 熏 (xūn) with greed, anger, and ignorance, one will follow the stream of ignorance and fall into various realms of existence. Therefore, Bodhisattvas pity sentient beings as being of the same essence as themselves, so they first verify it themselves and then heal all beings. They drive the great compassion, dividing their bodies and scattering their shadows, benefiting beings according to their kind. Qing, a Chan practitioner from Yunnan, was once so ill that he was near death. In a dream, Guanshiyin (Avalokiteśvara) Bodhisattva advised him to recite the Buddha of his own nature, and he was healed. Therefore, he resolved to draw ten thousand images of the great Bodhisattva, universally giving them away as offerings, to repay the Bodhisattva's kindness, and he entered into faith. His true feelings were revealed in his words. I saw him with tears streaming down his face, and I was moved to write this for him. Qing, the Chan practitioner, took his serious illness as water and was able to see the Bodhisattva's cool moon. Da Guan, a Daoist, heard his words and immediately believed them without doubt. Then, with the water of unwavering faith, he too can see (the Bodhisattva). May all pure believers, each like me, have unwavering faith, then the Bodhisattva's cool moon will be seen everywhere. Although sentient beings have heavy karma, it is difficult not to doubt. Let us first go to the second gate, to be reborn in the Pure Land of Ultimate Bliss, and together behold Amitabha (Amitābha), and hear the unsurpassed Dharma sound, which is also the most convenient place in the Universal Gate (Pumen).
The Realm Contemplated by Vaidehi
I bow my head and pay homage to Shakyamuni (Śākyamuni) Buddha, whose kindness surpasses the vast heavens. My parents gave birth to me, but could not prevent me from experiencing birth, old age, sickness, and death. My king and teachers taught me, but could not liberate me from suffering. Only the great hero, Shakyamuni (Śākyamuni), with the light of wisdom, shattered my delusions, and with compassion, embraced me, enabling me to know that birth is non-birth (all dharmas are empty), and enabling me to know the way to escape suffering. You pointed out the quickest path, enabling me to walk it with ease. The light of contemplation is like a candle, breaking through the darkness of eternalism and annihilationism. The power of vows is like a golden rope, pulling me to the Land of Ultimate Bliss. Amitabha's (Amitābha's) form is dignified, supremely wonderful, and inconceivable. I contemplate it earnestly before my eyes, as bright as the full moon. Relying on the Buddha's compassionate power, all contemplations are accomplished. The light of contemplation is like a great mirror, clear and bright as autumn water. The environments and the beings within them appear in it, intertwined but not mixed. After the contemplation is accomplished, my heart is filled with sorrow and joy, and suddenly a doubt arises: My body dwells in a defiled land, yet I contemplate Amitabha (Amitābha).
。眾妙即現前。歷歷了不昧。設若念不生。聖凡在何處。唯愿無量壽。放光破我暗。一切同疑者。亦愿凈疑垢。
姑蘇華山寺募緣疏
凡土木之工。不可輕舉。雖王公大人有所興復。若不先斟酌而遂圖事。必費廣而難成。況深山窮谷之士乎。雖然。心為萬法本。本立則事遂。由是觀之。事無大小。先以立心為本。故孟宗王祥。立心在孝。則寒林為之抽筍。堅凍為之躍魚也。華山去縣治一舍許。山石峭拔。巖壑深秀。池生千葉蓮。老子枕中記云。服之可以羽化居之可以度難。複名天池者。昔虎丘晉王珣王珉舍別墅為道場。一山兩寺。亦此類也。萬曆辛卯夏至日。紫柏道人登天池。道木瀆。忽飄風驟雨並作。乃停舟明月寺前。次日問明月主僧。得姑蘇志讀之。是知吳中名藍真宇。十廢八九矣。即華山寺去城差遠。與俗非涉。或者欲易為遊樂之館焉。曇文上人慨然愿新之。道人摩頂慰之曰。汝不聞王公大人。茍有土木之役。必鄭重圖之。計汝衣惟一衲。食惟一缽。地無卓錐之隙。敢圖勝事乎。上人愀然對曰。既為佛子。當報佛恩。昔包胥申一哭。可以存楚。韓雖三戶。可以亡秦。文雖不肖。但恐發心不真則難圖。心果真。滄海可以戽竭。泰山可以崩裂。今華山僧房已備。第正殿未新。文生是心。且檀越復尚賢輕
{ "translations": [ "現代漢語譯本：各種奇妙的景象就會立刻顯現在眼前，清清楚楚，明明白白。假設沒有念頭的產生，那麼聖人和凡人又在哪裡呢？我只希望無量壽佛（Amitabha，阿彌陀佛）放出光明，破除我的愚昧黑暗，也希望所有和我一樣有疑惑的人，都能清除疑惑的污垢。", "", "（以下是）姑蘇華山寺募緣疏", "", "凡是土木工程，都不可輕易開始。即使是王公大人有所興建或修復，如果不事先仔細考慮就貿然行動，必定耗費巨大而難以成功，更何況是深山窮谷的僧人呢？雖然如此，心是萬法的根本，根本確立了，事情就能成功。由此看來，事情無論大小，首先要以立心為根本。所以孟宗和王祥，立心在於孝道，寒冷的樹林就為他們抽出竹筍，堅硬的冰凍就為他們跳出魚兒。華山距離縣城大約一舍（古代長度單位）的路程，山石陡峭挺拔，山谷幽深秀麗，池塘里生長著千葉蓮。老子的《枕中記》中說，服用千葉蓮可以羽化成仙，居住在這裡可以度過災難。又名天池的原因是，過去虎丘的晉王珣（Wang Xun）和王珉（Wang Min）捨棄別墅作為道場，一座山上有兩座寺廟，也是這種情況。萬曆辛卯年夏至日，紫柏道人（Zibo Daoren）登上天池，路過木瀆，忽然狂風暴雨一起襲來，於是停船在明月寺前。第二天，嚮明月寺的主持僧人詢問，並閱讀了《姑蘇志》，才知道吳中的名寺古剎，十座已經廢棄了八九座。即使華山寺距離城市較遠，與世俗沒有牽連，或許有人想把它改建成遊樂的場所。曇文上人（Tanwen Shangren）慨然發願要重新修建它。紫柏道人撫摸著他的頭頂安慰他說：『你沒聽說過王公大人，如果有什麼土木工程，必定鄭重地計劃。我看你只有一件僧衣，每天只吃一缽飯，沒有立錐之地，怎麼敢圖謀這件大事呢？』曇文上人神色莊重地回答說：『既然身為佛弟子，就應當報答佛恩。過去包胥在秦庭哭泣，可以保全楚國，韓國即使只剩下三戶人家，也可以滅亡秦國。我雖然不才，只是擔心發心不真誠就難以成功。如果心果真誠，滄海都可以用瓢舀干，泰山都可以崩裂。現在華山寺的僧房已經具備，只是正殿還沒有重新修建。我發了這個心，而且施主們又崇尚賢能，輕視財物，這難道不是上天在幫助我嗎？』」 ], "english_translations": [ "English version: All kinds of wonderful scenes will immediately appear before you, clearly and distinctly. If no thoughts arise, then where are the saints and the mortals? I only hope that Amitabha (Wu Liang Shou, the Buddha of Immeasurable Life) will emit light to break through my darkness of ignorance, and I also hope that all those who have doubts like me can cleanse the impurities of doubt.", "", "(The following is) Solicitation for Donations for Huashan Temple in Gusu", "", "All construction projects should not be started lightly. Even if princes and nobles undertake construction or restoration, if they do not carefully consider it beforehand and rashly proceed, it will inevitably be costly and difficult to complete, let alone monks in deep mountains and remote valleys? However, the mind is the root of all dharmas. If the root is established, things will succeed. From this perspective, no matter how big or small things are, establishing the mind should be the foundation. Therefore, Meng Zong and Wang Xiang, with their minds set on filial piety, had bamboo shoots sprout for them in the cold forest, and fish leap out of the hard ice. Huashan is about one she (an ancient unit of length) away from the county seat. The mountain rocks are steep and towering, and the valleys are deep and beautiful. Thousand-petal lotuses grow in the pond. Lao Tzu's 'Pillow Book' says that taking it can lead to ascension, and living here can overcome difficulties. It is also called Tianchi (Heavenly Pond) because in the past, Wang Xun and Wang Min of the Jin Dynasty in Tiger Hill abandoned their villas as a place for religious practice. One mountain has two temples, which is also the case. On the summer solstice of the Xinmao year of the Wanli era, the Daoist Zibo (Zibo Daoren) ascended Tianchi and passed by Mudu. Suddenly, a strong wind and rain arose together, so he stopped the boat in front of Mingyue Temple. The next day, he asked the abbot of Mingyue Temple and read the 'Gusu Zhi', and learned that eight or nine out of ten famous temples in Wuzhong had been abandoned. Even though Huashan Temple is far from the city and has no involvement with the secular world, perhaps someone wants to convert it into a place for recreation. The Venerable Tanwen (Tanwen Shangren) vowed to rebuild it with great emotion. The Daoist Zibo stroked his head and comforted him, saying, 'Have you not heard that princes and nobles, if they have any construction projects, must plan them carefully? I see that you only have one robe, eat only one bowl of rice a day, and have no space to stand a cone. How dare you plan such a great undertaking?' The Venerable Tanwen replied solemnly, 'Since I am a disciple of the Buddha, I should repay the Buddha's kindness. In the past, Bao Xu's crying in the Qin court could preserve the state of Chu, and even if Korea only had three households left, it could destroy Qin. Although I am not talented, I am only afraid that if my intention is not sincere, it will be difficult to succeed. If my heart is truly sincere, the sea can be emptied with a ladle, and Mount Tai can be shattered. Now the monks' quarters of Huashan Temple are already prepared, only the main hall has not been rebuilt. I have made this vow, and the benefactors admire the virtuous and despise wealth. Is this not Heaven helping me?'\"" ] }
利者。和尚毋多憂。文計之久矣。道人再謂之曰。倘檀越舍地而不捨價。子又奚若。文曰。計其價不過三四金。當次第乞之。況蘇為天下名州。豈無賢豪長者為之樂助哉。且卓庵斷凡。皆文同志。道人合掌。稱常住三寶。愿文子強力忍垢。始終其事。當爲渠說末後句。酬其勞未晚也。
峨嵋山飯十千僧大點心疏
盡大地是一個饅頭。誰能下口。撞著主化分二厘銀。隨自發心。或千錢百錢。乃至十錢。歡喜施來。或一佛二佛。乃至萬佛。就緣齋去。譬夫水銀墮地。顆顆皆圓。月鏡澄江。頭頭皆滿。本空上人。以熱饅頭。聊當金牛之飯。達觀老漢。以古云門餅。喚作可口饅頭。米麵是一般。由人做造。敢問十方善男信女。及行腳上座。且道。古人家風是今人活計。薦得者許你掉臂橫行。如或未然。須乞我饅頭錢來。咄。
修徑山放生池記
予自峨嵋還。寓曲阿。每思登徑山。禮諸祖師骨塔。因緣未便。至萬曆辛卯二月之望。始克遂願。沿大人峰。尋天目來脈。見一池。可三畝許。周甃以石。名曰放生池。遠久蕪沒。使湛然玄津。天光不接。予甚慨焉。因為于比部之於廣燈。許新是池。及還則廣燈有疾且瘳。瘳之日即予許新池之日也。因語比部。相與感諸祖慈庇。遂捐金新之。
䟦吳江永福
【現代漢語翻譯】 現代漢語譯本： 『利』這件事，和尚您不必過於擔憂。我已經計劃很久了。道人再次對他說：『如果檀越（dānyuè，施主）只舍地而不捨錢，您又打算怎麼辦？』文回答說：『估計地價不過三四金，我應當逐漸乞討而來。況且蘇州是天下名州，難道沒有賢達豪傑長者樂意幫助嗎？而且卓庵（zhuó ān）斷絕凡俗，都是我的同志。』道人合掌，稱念常住三寶（cháng zhù sān bǎo，指佛、法、僧），愿文先生努力忍受委屈，始終完成這件事。我應當為他說末後句（mò hòu jù，禪宗用語，指最終的、最根本的道理），報答他的辛勞還不晚。
峨嵋山供養十千僧眾的大點心疏
整個大地就是一個饅頭，誰能下口？遇到主持化緣，就捐出二厘銀子，隨各自的心意。或者捐千錢百錢，乃至十錢，歡歡喜喜地施捨。或者供養一佛二佛，乃至萬佛，就著這緣分齋飯去。好比水銀掉在地上，顆顆都圓潤。月亮映照在澄澈的江面，處處都圓滿。本空上人（běn kōng shàng rén），用熱饅頭，姑且當作金牛的飯食。達觀老漢（dá guān lǎo hàn），用古老的雲門餅（yún mén bǐng），稱作可口的饅頭。米麵是一樣的，由人來製作。敢問十方善男信女，以及行腳僧，請問，古人的家風是今人的活計嗎？領會得了就允許你掉臂橫行（diào bì héng xíng，形容自由自在，無拘無束）。如果不能領會，就得乞討我的饅頭錢來。咄！
修建徑山放生池記
我自從峨嵋山回來，暫住在曲阿（qū ē）。常常想登上徑山（jìng shān），禮拜各位祖師的骨塔，但因緣不成熟。到萬曆辛卯年二月十五，才得以如願。沿著大人峰（dà rén fēng），尋找天目山（tiān mù shān）的來脈，看見一個池塘，大約三畝左右。四周用石頭砌成，名叫放生池。年代久遠，荒廢了，使清澈的池水，與天光隔絕。我非常感慨。因此告訴比部（bǐ bù）的于廣燈（yú guǎng dēng），答應修繕這個池塘。等到我回來，廣燈生病而且快好了，痊癒的那天就是我答應修繕池塘的那天。因此告訴比部，共同感謝諸位祖師的慈悲庇佑，於是捐出錢財修繕它。
跋吳江永福（bá wú jiāng yǒng fú）
【English Translation】 English version: Regarding 『profit,』 venerable monk, you need not worry too much. I have been planning this for a long time. The Daoist said to him again, 『If the danyue (檀越, benefactor) only donates the land but not the money, what will you do?』 Wen replied, 『Estimating the land price to be no more than three or four jin (金, a unit of currency), I should gradually beg for it. Moreover, Suzhou is a famous state under heaven, how could there be no virtuous heroes and elders willing to help? Furthermore, Zhuo An (卓庵), who cuts off from the mundane, are all my comrades.』 The Daoist put his palms together, chanting the chang zhu san bao (常住三寶, the Three Jewels of Buddhism: Buddha, Dharma, and Sangha), wishing Mr. Wen to strive to endure grievances and complete this matter from beginning to end. I should speak the mo hou ju (末後句, the ultimate truth in Zen Buddhism) for him, repaying his hard work will not be too late.
A Memorial for Offering a Large Snack to Ten Thousand Monks on Mount Emei
The entire earth is a single mantou (饅頭, steamed bun). Who can take a bite? Meeting the host of alms, donate two li (厘, a unit of currency) of silver, according to one's own heart. Or donate a thousand coins, a hundred coins, or even ten coins, joyfully giving. Or offer to one Buddha, two Buddhas, or even ten thousand Buddhas, taking the opportunity to have a vegetarian meal. It is like mercury falling on the ground, each drop is round. The moon reflects in the clear river, everywhere is full. Venerable Benkong (本空上人), uses hot mantou, temporarily as the food for the golden bull. Old Man Daguan (達觀老漢), uses the ancient Yunmen cake (雲門餅), calling it a delicious mantou. Rice and flour are the same, made by people. May I ask the virtuous men and women of the ten directions, and the wandering monks, tell me, is the ancient family style the livelihood of today's people? If you understand, you are allowed to walk freely without restraint (diao bi heng xing 掉臂橫行). If you do not understand, you must beg for my mantou money. Duo (咄, an interjection)!
A Record of Repairing the Liberation Pond at Mount Jing
Since returning from Mount Emei, I have been residing temporarily in Qu'e (曲阿). I often think of ascending Mount Jing (徑山) to pay respects to the bone pagodas of the various ancestral masters, but the conditions were not ripe. It was not until the fifteenth day of the second month of the xinmao year of the Wanli era that I was able to fulfill my wish. Following the Daren Peak (大人峰), seeking the source of Mount Tianmu (天目山), I saw a pond, about three mu (畝, a unit of area) in size. It was surrounded by stones, named the Liberation Pond. It had been abandoned for a long time, causing the clear pond water to be cut off from the light of the sky. I was very saddened. Therefore, I told Yu Guangdeng (于廣燈) of the bibu (比部, a department in the imperial government), promising to repair this pond. When I returned, Guangdeng was ill and almost recovered, the day of his recovery was the day I promised to repair the pond. Therefore, I told the bibu, together thanking the compassionate protection of the ancestral masters, and then donated money to repair it.
Postscript to Yongfu (永福) in Wujiang (吳江)
寺吳明卿募緣文
紫柏道人。于雲陽道中。讀居士永福寺募緣之文。喟然嘆曰。楚人有吳人之心。吳人豈無楚人之心哉。且周仲大為之嚆矢。瓦礫化為金碧。將指日可待矣。紫柏道人。再問修寺之意。仲大則曰。修寺在乎存教。存教在乎闡理。闡理在乎明心。心既明則三藏六經。皆我註腳也。況其他乎。道人高仲大。見遠而理明。遂述此。
募修天池寺山門疏
吳門佛國山天池寺。回峰抱寂。碧水長流。雅稱禪棲。境實希有。紫柏道人。每過而樂之。凡香臺名室。像設所安。幸皆修飾。惟三門凋落。未得英檀。道人聊為倡二十人緣。人乞銀二兩。完茲勝事。況三門譬人面眉宇。而眉宇塵埋。見者曷勿惜哉。萬曆辛卯四月二十八日。紫柏道人題于天池蓮花樓中。
下邳吊留侯詩后語
即此觀之。則子房佐漢。非為漢也。志在報韓。報韓克之。此情遂死。吾曹求無上菩提。若情不死。決所欲未遂也。殊不知。欲不可遂。如遂之。長劫淪墜而已。安有出期耶。
讀靖節桃源記語
予于虞山之陽長宕湖中。讀陶靖節桃源記。忽覺心曠神怡。乃悟武陵漁人。即洞中人耳。若非洞中人。豈能一見山口。有光便舍舟入口中。坦然直進。了不生心。視身若無有哉。故能窮桃源之趣。而得洞
【現代漢語翻譯】 現代漢語譯本
寺吳明卿募緣文
紫柏道人（Zibo Daoren，人名）。在雲陽的路上，讀到居士為永福寺募集善款的文章。感慨嘆息道：『楚國人有吳國人的心，難道吳國人就沒有楚國人的心嗎？況且周仲大開了先河，瓦礫變成金碧輝煌的寺廟，指日可待了。』紫柏道人再次詢問修寺的意圖。周仲大回答說：『修寺在於儲存佛教的教義，儲存教義在於闡明佛理，闡明佛理在於明心見性。心既已明，那麼三藏六經，都是我的註解了，更何況其他的呢？』道人認為周仲大見識深遠，道理明白，於是記述了這件事。
募修天池寺山門疏
吳地的佛國名山天池寺。四周山峰環抱，環境清幽，碧水長流。向來被稱為禪宗修行的好地方。這裡的環境確實非常難得。紫柏道人每次經過這裡都感到快樂。寺內的香臺、佛堂，以及佛像的安放之處，都已修飾一新。唯獨山門破敗凋零，沒有得到好的木材進行修繕。道人姑且發起募集二十人，每人捐助白銀二兩，來完成這件盛事。況且山門好比人的面容和眉宇，而眉宇蒙塵，看見的人怎麼能不惋惜呢？萬曆辛卯年四月二十八日，紫柏道人題于天池蓮花樓中。
下邳吊留侯詩后語
由此看來，張良（子房，人名）輔佐劉邦（漢，朝代名），並非爲了漢朝，而是爲了報韓國的仇恨。報仇的心願一旦實現，這種情感也就隨之消亡了。我們這些人追求無上菩提，如果這種情感不死，那麼想要達成的目標終究無法實現。卻不知道，慾望是無法完全實現的，如果完全實現，就會長久地沉淪，哪裡還有脫離苦海的期限呢？
讀靖節桃源記語
我在虞山南面的長宕湖中，讀陶淵明（靖節，人名）的《桃花源記》。忽然覺得心胸開闊，精神愉悅。於是領悟到武陵漁人，就是洞中的人啊。如果不是洞中的人，怎麼能一見到山口有光亮，就捨棄船隻進入洞中，坦然地一直前進，心中沒有絲毫的雜念，看待自身如同不存在一樣呢？所以能夠窮盡桃花源的樂趣，並且最終離開了山洞。
【English Translation】 English version
Fundraising Text for Wu Mingqing Temple
Zibo Daoren (Zibo Daoren, a person's name), on the road in Yunyang, read the text of a layman fundraising for Yongfu Temple. He sighed and said, 'The people of Chu have the heart of the people of Wu, how can the people of Wu not have the heart of the people of Chu? Moreover, Zhou Zhongda has set a precedent, and the rubble will be transformed into a magnificent temple, which can be expected soon.' Zibo Daoren asked again about the intention of repairing the temple. Zhou Zhongda replied, 'Repairing the temple lies in preserving the teachings of Buddhism, preserving the teachings lies in elucidating the Buddhist principles, and elucidating the Buddhist principles lies in clarifying the mind and seeing one's nature. Once the mind is clear, then the Tripitaka and the Six Sutras are all my annotations, let alone other things?' The Daoist thought that Zhou Zhongda had far-sightedness and understood the truth, so he recorded this matter.
A Memorandum for Fundraising to Repair the Mountain Gate of Tianchi Temple
Tianchi Temple, a famous Buddhist mountain in Wu area. The surrounding mountains embrace it, the environment is quiet, and the clear water flows for a long time. It has always been known as a good place for Zen practice. The environment here is indeed very rare. Zibo Daoren feels happy every time he passes by here. The incense table, the Buddha hall, and the place where the Buddha statues are placed in the temple have all been renovated. Only the mountain gate is dilapidated and has not been repaired with good wood. The Daoist tentatively initiated a fundraising of twenty people, each donating two taels of silver to complete this great event. Moreover, the mountain gate is like a person's face and eyebrows, and if the eyebrows are covered with dust, how can those who see it not feel sorry for it? On April 28th of the Xinmao year of Wanli, Zibo Daoren inscribed in the Lotus Tower of Tianchi Temple.
Postscript to the Poem Commemorating Marquis Liu in Xiapi
From this point of view, Zhang Liang (Zifang, a person's name) assisted Liu Bang (Han, dynasty name) not for the Han Dynasty, but to avenge the state of Han. Once the desire for revenge is fulfilled, this emotion will also disappear. If we who pursue Anuttara-Samyak-Sambodhi do not let this emotion die, then the goal we want to achieve will never be achieved. But we don't know that desires cannot be fully realized. If they are fully realized, we will be trapped in endless suffering. How can there be a time to escape from the sea of suffering?
Reading Jingjie's Record of Peach Blossom Spring
I was in Changdang Lake, south of Yushan, reading Tao Yuanming's (Jingjie, a person's name) 'Record of Peach Blossom Spring'. Suddenly, I felt broad-minded and spiritually happy. Then I realized that the fisherman of Wuling was the person in the cave. If he were not a person in the cave, how could he abandon his boat and enter the cave as soon as he saw the light at the entrance of the mountain, and move forward calmly without any distracting thoughts in his heart, and regard himself as if he did not exist? Therefore, he was able to exhaust the fun of Peach Blossom Spring and finally leave the cave.
中之實者。脫無漁人之胸次。介然生心。思與洞中人共語。殊可笑也。
䟦王房仲林間錄
賀知忍。赤肉團上。無位真人。暫時不在。王房仲。以白拈賊手段。盜去此錄。是錄不以古今銓次。三百條白拈家法。覺范老漢于石上林間。積錄成書故名。此中大都。皆古德活句居多。至於宗教典刑。亦燦然在目。昔大慧禪師。每舉師翁。教子作賊之喻。喻參禪者。不以倚靠夤緣。自悟本心。始許渠紹白拈種草。紫柏道人卻不然。從教人家男女。會作賊不會作賊。總與他受個白拈法子。或有旁不禁的出來饒舌。道人緩緩地向道。按牛頭吃草。也不是分外。
送寶山慶公之姑蘇訪丁南羽序
昔范陽蒯生。善為長短說。如蜜中邊。聽者皆甜。秦青善悲歌。聲震林木。響過行雲。使薛譚終身不敢言歸。代之五臺山。有仰崖慶公。主寺龍泉時。善說法要。使聽者如童稚得蜜。如孝子依親。悲喜交集戀如也。故一半千日。若彈指頃。龍象云委。香廚妙供。亦自然充足。豈蒯生秦青。夙承佛記。現比丘身。而說法者乎。唐吳道玄。床李伯時。皆以畫鳴於世。雖風致各臻所妙。然離自心光。皆無所施其巧焉。予以是知二子者。皆以道寓技者也。鄣山丁生。善寫佛菩薩像。生氣意態。使人瞻之。道心開霽。莫知然而稽
【現代漢語翻譯】 現代漢語譯本： 其中真實的內容，如果脫離了沒有私心的漁人的胸懷，突然產生念頭，想要和山洞裡的人交談，真是可笑啊。
跋 王房仲《林間錄》
賀知忍（人名，禪宗人物）。這赤肉團上，無位真人（指人的本性）。暫時不在。王房仲（人名）。用白手盜竊的手段，盜走了這部《林間錄》。這部書不按古今來編排，而是三百條白手盜竊的家法。覺范老漢（人名）在石上林間，積累記錄完成的書，所以叫這個名字。這裡面大部分，都是古代高僧的鮮活語句居多。至於宗教的典範，也清晰地呈現在眼前。以前大慧禪師（人名），經常舉他師父，教兒子做賊的比喻，比喻參禪的人，不要依靠外力，自己領悟本心，才允許他繼承白手盜竊的種子。紫柏道人（人名）卻不這樣，不管人家男女，會不會做賊，都給他傳授白手盜竊的法子。或者有旁邊忍不住的人出來多嘴，道人慢慢地說，按著牛頭吃草，也不是額外的恩惠。
送寶山慶公（人名）去蘇州拜訪丁南羽（人名）的序
以前范陽的蒯生（人名），擅長說長短故事，像蜜糖一樣，聽的人都覺得甜。秦青（人名）擅長唱悲歌，聲音震動樹林，響徹雲霄，使薛譚（人名）最終不敢說回家。代替他的五臺山，有仰崖慶公（人名），在龍泉寺當住持的時候，擅長說法要，使聽的人像小孩得到蜜糖，像孝子依靠父母，悲喜交加，依戀不捨。所以一半的千日，就像彈指一瞬間。龍象（比喻高僧）雲集，香廚的精妙供品，也自然充足。難道蒯生、秦青，是前世就受到佛的授記，現在顯現比丘身，來說法的嗎？唐朝的吳道玄（人名），床李伯時（人名），都因為畫而出名於世，雖然風格各自達到精妙，但是離開了自心的光明，都無法施展他們的技巧。我因此知道這兩個人，都是把道寄託在技藝上的人。鄣山的丁生（人名），擅長畫佛菩薩像，生氣和意態，使人看到他，道心開朗，不知道為什麼就這樣了。
【English Translation】 English version: Those which are real, if detached from the mind of a fisherman without selfishness, suddenly giving rise to the thought of wanting to converse with people in the cave, is truly laughable.
Postscript to Wang Fangzhong's 'Records Among the Woods'
He Zhiren (person's name, a figure in Chan Buddhism). On this lump of red flesh, the True Man of No Rank (referring to one's inherent nature). Temporarily absent. Wang Fangzhong (person's name). Using the means of a 'white-handed thief', stole this 'Records Among the Woods'. This record does not arrange according to ancient and modern times, but rather three hundred family rules of 'white-handed thievery'. Old Man Juefan (person's name) accumulated and recorded into a book among the stone woods, hence the name. Most of this, are mostly the lively phrases of ancient virtuous monks. As for the religious paradigms, they are also clearly visible. Previously, Chan Master Dahui (person's name), often cited his teacher's metaphor of teaching his son to be a thief, a metaphor for those who practice Chan, not to rely on external forces, but to realize their own mind, only then is he allowed to inherit the seed of 'white-handed thievery'. Daoist Zibai (person's name) is not like this, regardless of whether people, male or female, know how to be a thief or not, he will transmit the method of 'white-handed thievery' to them. Or if someone nearby can't help but interject, the Daoist slowly says, 'Pressing the ox's head to eat grass is not an extra favor'.
Preface to Sending Baoshan Qinggong (person's name) to Suzhou to Visit Ding Nanyu (person's name)
Previously, Kuai Sheng (person's name) of Fanyang, was good at telling long and short stories, like honey, those who listened all felt sweet. Qin Qing (person's name) was good at singing sad songs, his voice shook the forest, and echoed through the clouds, causing Xue Tan (person's name) to ultimately not dare to say he was going home. Replacing him, Qinggong of Yangyai (person's name) of Mount Wutai, when he was the abbot of Longquan Temple, was good at explaining the essentials of the Dharma, making those who listened like children getting honey, like filial sons relying on their parents, with mixed feelings of sadness and joy, reluctant to leave. Therefore, half of a thousand days, is like a snap of the fingers. Dragons and elephants (metaphor for eminent monks) gathered, and the exquisite offerings of the fragrant kitchen were also naturally abundant. Could it be that Kuai Sheng and Qin Qing, received the Buddha's prediction in their previous lives, and now manifest as bhikshus, to preach the Dharma? Wu Daozi (person's name) of the Tang Dynasty, and Li Boshi (person's name), were both famous in the world for their paintings, although their styles each reached their own subtleties, but without the light of their own minds, they would not be able to display their skills. I therefore know that these two people, are both those who entrust the Dao in their skills. Ding Sheng (person's name) of Zhangshan, is good at painting images of Buddhas and Bodhisattvas, their vitality and demeanor, causing people who see them to have their minds enlightened, without knowing why it is so.
顙之不暇。豈吳生龍眠。其前身也歟。丁生聞予道慶師之高。方將褁糧問法。慶師聞予道丁生之奇。遂不遠千里。求丁生寫諸祖道影。藏之峨嵋衡岳。意在慈波慧炬。照潤千古。殊勝事也。余嘉其志。因向所撰疏𢌿之。並書此。以壯其行。且為請謁丁生之地耳。
東梵川說
王維別墅。謂之輞川者。以所標其人也。渠嘗曰。一興微塵念。橫有朝露身。如是觀陰界。何方置我人。余每深味斯旨。則不覺身心都遺。所謂卓然而獨存者。譬如微雲散長碧。一輪圓滿。生心即殘矣。余脫白以來。浪跡江海。三十餘年。然于吳中雲間曲阿。乞食禪憩實多。云間有康孟修氏。獨募輞川之風。亦頗味于無生之學。而曲阿于中甫氏。意況清曠。亦似孟修。孟修別墅。碧溪抱竹。楓樹縈藤。春深花香。空翠交映。有禪思者寓之。則彼皆無生資也。設騷人墨客來游。則詩思入微。亦皆彼為之梯矣。即中甫靜室亦四圍流水。池沼汪洋。雖花木竹篠。吟風爭暖。不下孟修所居。第曲阿別墅。人多而天少。余虛其心。而公其辭。伯孟修而仲中甫焉。遂名云間者。謂之東梵川。曲阿者謂之西梵川。或高人勝士。有聞二氏之風而悅之者。能抽思吐奇。藻飾園林。昭廓禪旨。則鄙夫深望也。萬曆二十二年四月初三日達觀可道人。書于東梵川
【現代漢語翻譯】 現代漢語譯本 忙得不可開交。難道吳道子（吳道子，唐代著名畫家）和李公麟（李公麟，字龍眠，北宋著名畫家）是他的前身嗎？丁施（丁生）聽說我稱讚慶師（慶師）的德行高尚，正準備帶著乾糧去請教佛法。慶師聽說我稱讚丁施的才華奇特，便不遠千里，請求丁施畫諸位祖師的畫像，收藏在峨眉山和衡山。意在用慈悲的佛光和智慧的火炬，照亮和滋潤千秋萬代。這是多麼殊勝的事情啊！我讚賞他的志向，因此將我之前撰寫的疏文附在後面，並寫下這些文字，來壯大他的行動，並且為他請求丁施作畫提供方便。
東梵川說
王維（王維，唐代詩人、畫家）的別墅，叫做輞川（輞川），是因為用它來標榜他這個人。王維曾經說過：『一旦生起微小的雜念，就會橫生出如朝露般短暫的生命。如果這樣觀察世間萬物，哪裡還有我和他人存在的空間呢？』我每次深刻體會這個道理，就不知不覺地身心都消失了，所謂卓然獨立存在的，就像是微云消散，露出碧藍的天空，一輪圓月完整無缺。一旦生起心念，就殘缺了。我自從剃度出家以來，漂泊江湖三十多年，但是在吳中（蘇州一帶）的云間（今上海松江）、曲阿（今江蘇丹陽）乞食禪修的時間最多。云間有個叫康孟修的人，獨自仰慕輞川的風雅，也頗能體會無生之理。而曲阿的于中甫，意境開闊清朗，也像康孟修。康孟修的別墅，碧綠的溪水環繞著竹林，楓樹纏繞著藤蔓，春天花香瀰漫，空曠的翠色相互輝映。有禪修的人居住在那裡，那些景物都成了他們體悟無生的資糧。即使是文人墨客來遊玩，詩思也會更加精妙，那些景物也都是他們提升詩思的階梯。于中甫的靜室也四周環繞著流水，池塘寬廣。即使花草樹木，迎風爭暖，也不亞於康孟修所居住的地方。只是曲阿的別墅，人多而自然之趣少。我虛心對待，公正評價。認為康孟修略勝一籌，于中甫次之。於是將云間的別墅，叫做東梵川，曲阿的別墅叫做西梵川。如果有高人雅士，聽說了這兩家的風雅而心生喜悅，能夠發揮才思，修飾園林，闡揚禪宗的宗旨，那就是我所深切期望的。萬曆二十二年四月初三日，達觀可道人寫于東梵川。
【English Translation】 English version My forehead has no time to rest. Could Wu Daozi (Wu Daozi, a famous painter in the Tang Dynasty) and Li Gonglin (Li Gonglin, styled Longmian, a famous painter in the Northern Song Dynasty) be his previous incarnations? When Ding Shi (Ding Sheng) heard me praise the virtue of Qing Shi (Qing Shi), he was preparing to bring provisions to seek the Dharma. When Qing Shi heard me praise the talent of Ding Shi, he traveled thousands of miles to ask Ding Shi to paint portraits of the ancestral masters, to be stored in Mount Emei and Mount Heng. The intention is to use the compassionate light of the Buddha and the torch of wisdom to illuminate and nourish for thousands of years. What a remarkable thing! I appreciate his ambition, so I attached the memorial I wrote earlier and wrote these words to strengthen his actions and to facilitate his request for Ding Shi to paint.
Discourse on Eastern Brahma River
Wang Wei's (Wang Wei, a poet and painter of the Tang Dynasty) villa, called Wangchuan (Wangchuan), is so named because it is used to flaunt him as a person. Qu once said, 'Once a tiny thought arises, a life as fleeting as morning dew appears. If we observe the world in this way, where is there room for me and others?' Every time I deeply understand this principle, I unconsciously lose both body and mind. What is called standing alone is like a wisp of cloud dissipating, revealing a blue sky, a full moon complete and flawless. Once a thought arises, it is incomplete. Since I shaved my head and became a monk, I have wandered the rivers and seas for more than thirty years, but I have spent the most time begging for food and meditating in Yunjian (now Songjiang, Shanghai) and Qua (now Danyang, Jiangsu) in Wuzhong (the area around Suzhou). There is a man named Kang Mengxiu in Yunjian who admires the elegance of Wangchuan alone and can also appreciate the principle of non-birth. And Yu Zhongfu in Qua has a clear and open state of mind, also like Kang Mengxiu. Kang Mengxiu's villa, with green streams surrounding bamboo forests, maple trees entwined with vines, flowers fragrant in the spring, and empty green colors reflecting each other. When meditators live there, those scenes become their resources for realizing non-birth. Even if literati and poets come to visit, their poetic thoughts will be more subtle, and those scenes are also the steps for them to improve their poetic thoughts. Yu Zhongfu's quiet room is also surrounded by flowing water, with vast ponds. Even the flowers, trees, and bamboos, competing for warmth in the wind, are not inferior to Kang Mengxiu's residence. It's just that there are more people and less natural interest in Qua's villa. I treat it with an open mind and evaluate it fairly. I think Kang Mengxiu is slightly better, and Yu Zhongfu is second. So the villa in Yunjian is called Eastern Brahma River, and the villa in Qua is called Western Brahma River. If there are noble scholars who hear about the elegance of these two families and are delighted, and can develop their talents, decorate the gardens, and expound the tenets of Zen, that is what I deeply hope for. Written by Daguanke Daoren on the third day of the fourth month of the twenty-second year of Wanli, at Eastern Brahma River.
白雲西閣。
康園幽曠。雖輞川之勝。恐未過也。但時流抱俗懷。近昧天真而嘩世態。卻謂蕭瑟難禁。似畏久留五茸名州。園去州又不遠。唯孟修能[木*(占@夕)]。卯郎能來。老人能獨樂於二人之表。即花神木客。亦窺老人有無不能也。況其肉食者乎。園兮園兮。去或來兮。來兮未可期。青山白雲。欲何之。年光等石火。世路蟻旋磨。一息喘不繼。子女徒悲呼。九原少相識。未死應慮之。此語。須共徐三同覽。手字付孟修。
云間輞川即事兼懷諸法侶
只因地僻無人到。更為池清有月來。惱殺藤花能抱樹。枝枝都向半天開。
此篇句放而思遠。寄無情諷有情。即有心會無心。噫當興懷之際。而識境超然。非本色人。顧未易知也。憨憨可禪人。
祭了然關主文
夫人所以有生死者。以其執我耳。我相若空。誰嬰生死。故曰。吾有大患。以我有身。無身奚患焉。而身之所成。又以四大攢集。如三十輻為一轂。如此者。生可也死可也。無可也有可也。奚患焉。吾瞭然師。初以習講為志。故三吳叢席。靡不經歷。既而為法忘軀。傷餓遘疾。自惟軀殼郎當識精昏弱。由是終年閉關。疲以接人。余曾扣關請益。喜其教乘精到。吐語出常。萬曆戊子八月。余掛錫五峰山中。一夕夢雙塔離
【現代漢語翻譯】 現代漢語譯本：
白雲西閣。
康園幽靜開闊，即使是輞川的美景，恐怕也比不上這裡。只是現在的人們抱著世俗的觀念，接近虛偽而喧譁的世態，卻說這裡蕭瑟難以忍受，好像害怕長久地留在五茸這個著名的州。康園離州又不遠。只有孟修能經常來，卯郎也能來。我這個老人能夠獨自快樂於他們兩人之外。即使是花神木客，也在窺視我是否真的能做到無慾無求，更何況那些追求榮華富貴的人呢？康園啊康園，離開還是來呢？來，恐怕難以期待。青山白雲，想要到哪裡去呢？時光短暫如石火，世間道路就像螞蟻推磨一樣。一口氣喘不上來，兒女們也只是徒勞地悲呼。九泉之下很少有相識的人，活著的時候就應該考慮到這些。這些話，需要和徐三一同觀看。親手寫的字交給孟修。
云間輞川即事兼懷諸法侶
只因爲地方偏僻沒有人來，更因為池水清澈有月亮來。惱人的是藤花能夠纏繞樹木，枝條都向半空中開放。
這篇詩句奔放而思想深遠，用無情的事物來諷刺有情的人。就是有心的人能夠領會無心的境界。唉，當興致高昂的時候，能夠認識到超然的境界，不是本色的人，恐怕不容易理解。憨憨可以稱得上是禪人。
祭了然關主文
人們之所以有生死，是因為執著于『我』的緣故。如果『我』的相狀空了，誰還會遭受生死呢？所以說：『我』有大的禍患，是因為『我』有身體。沒有身體，還有什麼禍患呢？而身體的形成，又是由於地、水、火、風四大元素聚集而成，就像三十根輻條組成一個車輪。像這樣，活著也可以，死去也可以，沒有什麼可以憂慮的。我的瞭然師父，最初以學習講經為志向，所以在三吳一帶的寺廟，沒有不經歷過的。後來爲了佛法忘記自身，因為飢餓而生病。自己認為軀殼空虛，精神昏弱，因此終年閉關，疲憊地接待來訪的人。我曾經叩門請教，喜歡他對於佛教教義的精通，說出的話語超出常人。萬曆戊子年八月，我掛單在五峰山中，一天晚上夢見雙塔分離 English version:
Baiyun Western Pavilion.
The Kang Garden is secluded and vast. Even the scenery of Wangchuan is probably not as good as this place. However, people nowadays hold worldly views, approaching hypocrisy and clamorous worldly affairs, yet they say that this place is desolate and unbearable, as if afraid of staying in Wurong, a famous prefecture, for a long time. The Kang Garden is not far from the prefecture. Only Meng Xiu can come often, and Mao Lang can also come. This old man can be happy alone beyond the two of them. Even the flower gods and tree spirits are peeking at whether I can truly achieve desirelessness, let alone those who pursue wealth and glory? Kang Garden, oh Kang Garden, to leave or to come? To come, I am afraid it is difficult to expect. Green mountains and white clouds, where do you want to go? Time is as short as a spark, and the path of the world is like ants pushing a millstone. If one breath cannot be sustained, the children will only cry in vain. There are few acquaintances in the underworld, and one should consider these things while alive. These words need to be viewed together with Xu San. The handwritten words are given to Meng Xiu.
Impromptu at Wangchuan in Yunjian, also thinking of all Dharma companions
Only because the place is remote and no one comes, even more because the pool is clear and the moon comes. What is annoying is that the wisteria flowers can entwine the trees, and the branches all open towards the sky.
This poem is unrestrained and the thoughts are far-reaching, using inanimate objects to satirize sentient beings. It is that those with a mind can comprehend the state of no-mind. Alas, when one is in high spirits, one can recognize the transcendent realm. If one is not a true person, I am afraid it is not easy to understand. Hanhan can be called a Chan practitioner.
A Eulogy for the Gatekeeper Liaoran
The reason why people have birth and death is because they are attached to the 'self' (我, wo). If the appearance of the 'self' is empty, who will suffer birth and death? Therefore, it is said: 'I' have great troubles because 'I' have a body. Without a body, what troubles are there? And the formation of the body is due to the aggregation of the four great elements: earth, water, fire, and wind, just like thirty spokes forming a wheel. Like this, living is okay, dying is okay, there is nothing to worry about. My teacher Liaoran initially aspired to study and lecture on the scriptures, so he experienced all the temples in the Sanwu area. Later, he forgot himself for the sake of the Dharma and became ill from hunger. He himself thought that his body was empty and his spirit was weak, so he closed himself in seclusion all year round, receiving visitors with fatigue. I once knocked on the door to ask for advice, and I liked his mastery of Buddhist teachings, and the words he spoke were beyond ordinary people. In the eighth month of the Wuzi year of Wanli, I stayed at Wufeng Mountain, and one night I dreamed of the separation of the twin pagodas.
【English Translation】 Baiyun Western Pavilion. The Kang Garden is secluded and vast. Even the scenery of Wangchuan is probably not as good as this place. However, people nowadays hold worldly views, approaching hypocrisy and clamorous worldly affairs, yet they say that this place is desolate and unbearable, as if afraid of staying in Wurong, a famous prefecture, for a long time. The Kang Garden is not far from the prefecture. Only Meng Xiu can come often, and Mao Lang can also come. This old man can be happy alone beyond the two of them. Even the flower gods and tree spirits are peeking at whether I can truly achieve desirelessness, let alone those who pursue wealth and glory? Kang Garden, oh Kang Garden, to leave or to come? To come, I am afraid it is difficult to expect. Green mountains and white clouds, where do you want to go? Time is as short as a spark, and the path of the world is like ants pushing a millstone. If one breath cannot be sustained, the children will only cry in vain. There are few acquaintances in the underworld, and one should consider these things while alive. These words need to be viewed together with Xu San. The handwritten words are given to Meng Xiu. Impromptu at Wangchuan in Yunjian, also thinking of all Dharma companions Only because the place is remote and no one comes, even more because the pool is clear and the moon comes. What is annoying is that the wisteria flowers can entwine the trees, and the branches all open towards the sky. This poem is unrestrained and the thoughts are far-reaching, using inanimate objects to satirize sentient beings. It is that those with a mind can comprehend the state of no-mind. Alas, when one is in high spirits, one can recognize the transcendent realm. If one is not a true person, I am afraid it is not easy to understand. Hanhan can be called a Chan practitioner. A Eulogy for the Gatekeeper Liaoran The reason why people have birth and death is because they are attached to the 'self' (我, wo). If the appearance of the 'self' is empty, who will suffer birth and death? Therefore, it is said: 'I' have great troubles because 'I' have a body. Without a body, what troubles are there? And the formation of the body is due to the aggregation of the four great elements: earth, water, fire, and wind, just like thirty spokes forming a wheel. Like this, living is okay, dying is okay, there is nothing to worry about. My teacher Liaoran initially aspired to study and lecture on the scriptures, so he experienced all the temples in the Sanwu area. Later, he forgot himself for the sake of the Dharma and became ill from hunger. He himself thought that his body was empty and his spirit was weak, so he closed himself in seclusion all year round, receiving visitors with fatigue. I once knocked on the door to ask for advice, and I liked his mastery of Buddhist teachings, and the words he spoke were beyond ordinary people. In the eighth month of the Wuzi year of Wanli, I stayed at Wufeng Mountain, and one night I dreamed of the separation of the twin pagodas.
崩。一倒于南。一倒于北。覺謂二三法侶曰。此何祥耶。或對曰。老漢昏沉識變。虛結成夢。皆自心浮想所現耳。越日而師之受業徒道開。至自聊城。以師計及東禪月亭法師清涼無邊禪師之訃告余。聞之不覺肝膈愴裂。嗚咽移時。得公開講三吳。福公清苦五臺。而師則尤。以佛法知見。自治其心。皆法門棟樑。何蒼天不佑並折乎一時。余與師同庚公。棄我先歸。余猶飄泊風塵。愧師良多。雖然以四大觀身。則一忘而四存。以一身觀四大。則四忘而一存。以四忘一。一無所忘。以一忘四。四亦無所忘。所謂我執者。又將安寄。如是則先歸者。歸無所歸。未去者。住無所住。此旨乃吾師閉關活計。必非死生之情所能矇昧者也。瓣香懸炷。聊奠寸心。尚饗。
薦鶴林渠公亡父
居士生不見。居士死卻聞。究竟生與死。如環上終始。以是之義故。聞與面見同。既見死不弔。于渠公非安。非安不以情。楞嚴薄肝腦。廢剎一旦光。光從真心出。以此功德海。亡者生善處。
悼太虛亮公
夫龍之為物。神異莫測。大可以易形千丈。細可以隱質秋毫。及其嗔睡淫慾之際。則本形自露。若然者龍雖神異。能于有心。而不能于無心也。太虛亮公著沙門服。能世諦事。忽略繩墨故。同曹每譏之。及臨死時。雖病骨頹
然。見常所識者。猶談笑自若。不以一死累其懷。乃挺然脫去。亮公軌跡。豈可以有思惟心測之哉。紫柏道人。感而悼之曰。公未死兮人多疑。公既死兮人多思。死生不可昧兮心自知。公其有靈兮允我辭。
吊沈少江居士
一切眾生。見身可得。是謂愚癡。認知覺為心。是謂愚癡。且道。愚癡現前般若。在恁么處。仰勞大眾助稱摩訶般若波羅蜜。繞靈三匝。且道。般若現前。愚癡又在恁么處。少江居士。聞我音聲。了得過去心不可得。現在未來心不可得。咦。門前流水長無盡。無限魚龍唱鷓鴣。
吊沈居士母
生死無定義。但隨四大起。見有謂之生。見空謂之死。死生有情見。見亡登佛地。我因吊尊堂。信口說此偈。昆玉如薦此。芳靈受佛記。
紫柏尊者別集卷一 卍新續藏第 73 冊 No. 1453 紫柏尊者別集
紫柏尊者別集卷之二
虞山白衣私淑弟子矇叟錢謙益纂閱
徑山寂照六世孫傳臨濟宗契穎壽梓
贊偈詩
比丘觀音像贊四首為南海諸禪上人作
昔雲門老漢。大似眼底無人。見瞿曇少逞英雄。便教一棒打殺。貴圖天下太平。邇當像季。魔眷尤隆。有一等捏怪眾生。不安本分。竊取正法如來之號。詐現比丘之容。乳庭時逢酷
【現代漢語翻譯】 現代漢語譯本：
『是的。』（死者）見到平時認識的人，仍然談笑自若，不因為死亡而使心中有所負擔，於是坦然離去。亮公（指死者）的軌跡，難道可以用有思有為的心去揣測嗎？紫柏道人（指紫柏真可）感動而哀悼他說：『您未死的時候人們多懷疑，您既死的時候人們多思念。死生之事不可昧，心自知。您如果真有靈性，就應允我的悼詞吧。』 弔唁沈少江居士 一切眾生，認為身體是可以得到的，這叫做愚癡。認為認知覺性是心，這叫做愚癡。那麼請問，愚癡現前，般若（prajna，智慧）在哪裡呢？希望各位大眾幫助稱念摩訶般若波羅蜜（maha-prajna-paramita，偉大的智慧到達彼岸），繞靈位三圈。那麼請問，般若現前，愚癡又在哪裡呢？少江居士，聽到我的聲音，了悟過去心不可得，現在未來心不可得。咦！門前的流水長流不盡，無數魚龍唱著鷓鴣。』 弔唁沈居士的母親 生死沒有固定的定義，只是隨著四大（地、水、火、風）的聚合而生起。見到存在就說是生，見到空無就說是死。如果能破除對生死的執著，就能登上佛地。我因為弔唁您的母親，隨口說了這首偈子。如果您的兄弟能像我這樣推薦，那麼您母親的芳靈就能得到佛的授記。 紫柏尊者別集卷一 卍新續藏第 73 冊 No. 1453 紫柏尊者別集 紫柏尊者別集卷之二 虞山白衣私淑弟子矇叟錢謙益纂閱 徑山寂照六世孫傳臨濟宗契穎壽梓 贊偈詩 比丘觀音像贊四首 為南海諸禪上人作 過去雲門老漢，非常自負，好像誰都不放在眼裡。見到瞿曇（Gautama，釋迦牟尼佛）稍微顯露英雄氣概，就用棒子打殺，想要天下太平。現在是末法時期，魔的眷屬尤其興盛。有一類喜歡胡說八道的眾生，不安於自己的本分，竊取正法，冒用如來（Tathagata，佛的稱號之一）的名號，假裝是比丘（bhiksu，出家男子）。乳庭（指初學佛法的人）時常遇到殘酷的境地。
【English Translation】 English version:
'Yes.' (The deceased) saw people he usually knew, still talking and laughing as usual, not burdened in his heart by death, and then departed calmly. How can the traces of Liang Gong (referring to the deceased) be measured with a mindful and deliberate mind? Daoist Zibo (referring to Zibo Zhenke) was moved and mourned him, saying: 'When you were not dead, people were suspicious; when you are dead, people are thoughtful. The matter of life and death cannot be obscured, the heart knows it itself. If you truly have a spirit, then grant my eulogy.' Elegy for Layman Shen Shaojiang All sentient beings, seeing the body as obtainable, this is called ignorance. Considering cognitive awareness as the mind, this is called ignorance. Then tell me, when ignorance is present, where is prajna (wisdom)? I hope everyone will help recite Maha Prajna Paramita (the great wisdom that reaches the other shore), circling the spirit tablet three times. Then tell me, when prajna is present, where is ignorance? Layman Shaojiang, hearing my voice, understood that the past mind is unattainable, the present and future minds are unattainable. Alas! The flowing water in front of the door flows endlessly, countless fish and dragons sing like partridges.' Elegy for Layman Shen's Mother Life and death have no fixed definition, but arise with the aggregation of the four elements (earth, water, fire, and wind). Seeing existence is called birth, seeing emptiness is called death. If one can break through the attachment to life and death, one can ascend to the Buddha-land. Because I am mourning your mother, I casually spoke this verse. If your brothers can recommend her like I do, then your mother's fragrant spirit will receive the Buddha's prediction. Zibo Venerable's Collected Works, Volume 1 卍 New Continued Collection, Volume 73, No. 1453, Zibo Venerable's Collected Works Zibo Venerable's Collected Works, Volume 2 Compiled and Read by Mengsou Qian Qianyi, a Lay Disciple of Yushan Transmitted by Qi Ying Shouzi, the Sixth Generation Descendant of Jingshan Jizhao of the Linji Sect Eulogy Poems Eulogy for the Image of Bhiksu Avalokitesvara, Four Pieces, Written for the Senior Monks of the South Sea In the past, the old man Yunmen was very arrogant, as if he didn't care about anyone. Seeing Gautama (Shakyamuni Buddha) slightly showing heroism, he killed him with a stick, wanting peace in the world. Now is the Dharma-ending age, and the retinue of demons is especially prosperous. There is a kind of creature who likes to talk nonsense, not content with their own lot, stealing the true Dharma, falsely using the name of Tathagata (one of the titles of the Buddha), pretending to be a bhiksu (ordained male). Those new to Buddhism often encounter cruel situations.
暑。乞食疲勞。那討閑氣力。效雲門鈍置家風。總將來貶向碧波洋里。風吹浪打。百千萬劫。受苦無窮。
天下本無事。庸人乃自擾。菩薩強出頭。衲僧笑不了。示現種種相。寧不愈顛倒。乾坤風月。宇宙春光。既同血氣。孰不完妙。更何必圓顱方服。托形海島。咦。惹人描摸非佳事。惱亂眾生卒未休。
海門風浪惡。誰敢泛慈舟。惟有觀世音。此中賣饅頭。來去紛紛者。相逢飽也不。飽不飽即置。且要檢點因緣明白。但聞觀音買糊餅。不聞觀音賣饅頭。糊餅饅頭。是同是別。衲僧門下。不用指東話西。直教當行者辨看。若揀辨得出。補怛山穿衣吃飯。若揀辨不出。洛迦山中。穿衣吃飯。
本是一海水。情見各不同。天人謂琉璃。餓鬼謂火膿。我今所見者。碧水涵虛空。一是兩必非。兩是一不通。往返細推尋。此理終未融。以故謁大士。笑指紫竹叢。白花去不遠。紫竹吟海風。俄然一比丘。彈舌授降龍。
觀音大士贊
眾生苦痛呼菩薩。眾難交併聲不已。不已之心果苦痛。如鐘受擊聲何出。若人了知知不痛。一切荼毒頓解脫。海山出雲本無盡。海水為濤寧有窮。菩薩憫此煩惱云。亦複復慨生死浪。忽然示此苾芻身。壞衣趺坐苔石上。若聞若見俱入流。聲塵未必為眼障。阿誰攜入五峰中
【現代漢語翻譯】 現代漢語譯本：
酷暑時節，托缽乞食已經非常疲勞，哪裡還有閑暇的力氣去招惹是非？效仿雲門宗（Yunmen宗，禪宗五家之一）鈍置家風的做法，將一切都貶謫到碧波萬頃的海洋里，任憑風吹浪打，經歷百千萬劫，遭受無盡的苦難。
天下本來就太平無事，只是庸人自尋煩惱。菩薩如果強行出頭，只會讓僧人覺得可笑。示現種種不同的形象，豈不是更加顛倒錯亂？天地間的清風明月，宇宙中的美好春光，既然與人的血氣相通，誰又不是完滿美好的呢？又何必剃光頭髮、穿上僧袍，將形體寄託在這海島之上？唉，惹人描摹並非好事，擾亂眾生終究不會停止。
海邊的風浪如此兇惡，誰敢駕著慈悲之舟航行？只有觀世音（Guanyin，佛教菩薩名）菩薩，在這裡賣饅頭。來來往往的人們，相逢時吃飽了嗎？飽不飽暫且不論，且要檢查自己的因緣是否明白。只聽說觀音菩薩買糊餅，沒聽說觀音菩薩賣饅頭。糊餅和饅頭，是相同還是不同？禪宗門下，不用指東說西，直接讓內行的人辨別。如果能夠辨別得出，那麼補怛山（Potalaka，觀音菩薩的道場）上穿衣吃飯也平常；如果辨別不出，那麼洛迦山（Lokaksema，譯者名）中穿衣吃飯也平常。
本來就是同一片海水，只是因為心境不同，所見也各不相同。天人和阿修羅認為是琉璃，餓鬼卻認為是膿血。我現在所見到的，是碧藍的海水倒映著空虛的天空。認為一是二，或者二是二，都是不通的。往返仔細地推尋，這個道理始終無法融會貫通。因此去拜謁觀音大士，笑著指向紫竹林。白花離我們並不遙遠，紫竹在海風中吟唱。忽然來了一位比丘（bhiksu，出家男子），彈舌傳授降龍之法。
觀音大士贊
眾生在苦痛中呼喚菩薩，各種災難同時降臨，呼救的聲音沒有停止。呼救之心如果真正苦痛，就像鐘受到撞擊才會發出聲音一樣。如果有人了知這不痛的道理，一切痛苦和毒害都會立刻解脫。海山涌出的雲氣本來就沒有窮盡，海水形成的波濤哪裡會有停止的時候？菩薩憐憫這煩惱的烏雲，也同樣慨嘆生死的波浪。忽然示現出比丘的身相，穿著破舊的衣服，結跏趺坐在長滿青苔的石頭上。無論是聽到還是見到，都一起進入法流，聲音和塵埃未必會遮蔽我們的眼睛。是誰將我帶入這五峰之中？
【English Translation】 English version:
In the scorching heat, begging for alms is already exhausting. Where would one find the leisure to provoke trouble? Following the Yunmen (Yunmen School, one of the five houses of Chan Buddhism) tradition of setting aside family customs, let's banish everything to the vast blue ocean, allowing it to be battered by wind and waves, enduring countless eons and endless suffering.
The world is inherently peaceful, but ordinary people trouble themselves. If a Bodhisattva forcefully intervenes, it will only make the monks laugh. Manifesting various forms, wouldn't that be even more confusing? The clear wind and bright moon of heaven and earth, the beautiful spring scenery of the universe, since they are connected to human vitality, who isn't complete and wonderful? Why then shave the head, wear monastic robes, and entrust the body to this island? Alas, being depicted is not a good thing, and disturbing sentient beings will never cease.
The wind and waves at the sea gate are so fierce, who dares to sail the boat of compassion? Only Avalokiteshvara (Guanyin, name of a Buddhist Bodhisattva) Bodhisattva sells steamed buns here. Do the people coming and going, when they meet, eat their fill? Whether they are full or not is secondary; one must examine whether their karmic conditions are clear. It is only heard that Avalokiteshvara buys pancakes, not that Avalokiteshvara sells steamed buns. Are pancakes and steamed buns the same or different? In the Chan school, there is no need to beat around the bush; directly let the expert discern. If one can discern it, then eating and dressing on Mount Potalaka (Potalaka, Avalokiteshvara's abode) is ordinary; if one cannot discern it, then eating and dressing on Mount Lokaksema (Lokaksema, translator's name) is ordinary.
Originally, it is the same sea water, but due to different states of mind, the perceptions are different. Devas and Asuras see it as lapis lazuli, while hungry ghosts see it as pus and blood. What I see now is the blue water reflecting the empty sky. To think one is two, or two is one, is incomprehensible. Searching back and forth carefully, this principle cannot be integrated. Therefore, I visit the Great Being Avalokiteshvara, smiling and pointing to the purple bamboo grove. The white flowers are not far from us, and the purple bamboo sings in the sea breeze. Suddenly, a Bhiksu (bhiksu, ordained male) snaps his tongue and imparts the method of subduing the dragon.
A Eulogy to the Great Being Avalokiteshvara
Sentient beings call upon the Bodhisattva in suffering, various calamities descend simultaneously, and the cries for help do not cease. If the heart calling for help is truly in pain, it is like a bell that only sounds when struck. If one understands the principle of this non-pain, all suffering and poison will be immediately liberated. The clouds emerging from the sea mountain are originally endless, and the waves formed by the sea water will never cease. The Bodhisattva pities these clouds of affliction and also laments the waves of birth and death. Suddenly, he manifests the form of a Bhiksu, wearing worn-out clothes, sitting in full lotus posture on a moss-covered stone. Whether hearing or seeing, all enter the stream of Dharma together, and sound and dust may not obscure our eyes. Who brought me into these five peaks?
。早晚經行間拄杖。
觀世音菩薩贊
稽首凈聖尊。觀音不觀色。頓入三摩中。茲晨成正覺。恒不昧初心。愿輪運悲智。譬如寶月明。水澄淺深現。我痛產末法。根鈍若牛馬。仰熏圓通香。轉臭成妙馥。感恩雖有心。報德愧無力。菩薩道今成。哀誠獻贊耳。
又贊
我聞菩薩言。凡諸有難者。號痛稱其名。所苦即自在。稱者果有痛。悲聲復何出。聲出本沖曠。譬如雷震空。空若有形質。擊木則無響。若以法眼觀。大地塵非得。況復虛空痛。空痛安可一。一則無能所。今據理不然。以故痛不痛。眾生迷痛因。淫火起莫救。玄津焚益枯。觀音痛憫我。故我恒瞻仰。
觀世音贊
音可以觀。色可以聽。二根如是。余則皆然。是以菩薩。六塵圓通。六根互用。分身則如月在天。無心而影臨萬水。寂滅則如春在花。非巧而艷遍群芳。如此大用。無擇凡聖。誰不圓滿。但菩薩聞聲遺聲。謂之觀音。音屬於觀。則不逐聲塵而奔境。所以常光時時現前。如夜光之珠。宛轉盤中。超然無滯也。菩薩心光之珠。以六塵為盤。曾無纖滯。所以妙而常靈。眾生此光非缺。以聞聲見色之間。生心著想。所以珠滯于盤。不能宛轉圓活也。噫。有志男子。睹斯言而無所悟發。則牛馬不如也。
觀西方像贊
【現代漢語翻譯】 現代漢語譯本：早晚經行時拄著枴杖。
觀世音菩薩贊
稽首（叩頭）凈聖尊（清凈的聖者）。觀音（觀世音菩薩）不觀色（不執著于外在的色相），頓入三摩（頓悟進入禪定）。茲晨（此時）成正覺（成就正等正覺）。恒不昧初心（永遠不忘記最初的發心）。愿輪（願力之輪）運悲智（運轉慈悲和智慧）。譬如寶月明（譬如明亮的寶月），水澄淺深現（水清澈時深淺都能顯現）。我痛產末法（我悲痛地處於末法時代），根鈍若牛馬（根器遲鈍如同牛馬）。仰熏圓通香（仰仗圓通的香氣薰陶），轉臭成妙馥（將臭氣轉變為美妙的香氣）。感恩雖有心（感恩之心雖然有），報德愧無力（報答恩德卻慚愧沒有能力）。菩薩道今成（菩薩道現在成就），哀誠獻贊耳（以哀切的誠心獻上讚頌）。
又贊
我聞菩薩言（我聽聞菩薩說），凡諸有難者（凡是遇到困難的人），號痛稱其名（痛苦地呼喊他的名字），所苦即自在（所受的痛苦就能得到解脫）。稱者果有痛（呼喊的人果真有痛苦），悲聲復何出（悲傷的聲音又從何而來）。聲出本沖曠（聲音發出本來就空曠），譬如雷震空（譬如雷聲震動虛空）。空若有形質（如果虛空有形質），擊木則無響（敲擊木頭就沒有聲響）。若以法眼觀（如果用法眼觀察），大地塵非得（大地的塵埃都不可得）。況復虛空痛（更何況虛空的痛苦）。空痛安可一（虛空和痛苦怎麼能合為一體）。一則無能所（合為一體就無能無所）。今據理不然（現在根據道理並非如此）。以故痛不痛（因此痛苦與不痛苦），眾生迷痛因（眾生迷惑于痛苦的原因）。淫火起莫救（淫慾之火燃起無法救治），玄津焚益枯（精氣被焚燒更加枯竭）。觀音痛憫我（觀音菩薩憐憫我），故我恒瞻仰（所以我常常瞻仰他）。
觀世音贊
音可以觀（聲音可以被觀照），色可以聽（色相可以被聽聞）。二根如是（兩種根性如此），余則皆然（其餘的根性也是這樣）。是以菩薩（因此菩薩），六塵圓通（對六塵圓融通達），六根互用（六根可以互相使用）。分身則如月在天（分身就像月亮在天上），無心而影臨萬水（沒有分別心而影子映照在萬水中）。寂滅則如春在花（寂滅就像春天在花朵中），非巧而艷遍群芳（不是依靠技巧而是艷麗遍佈各種花草）。如此大用（如此大的作用），無擇凡聖（不選擇凡人和聖人），誰不圓滿（誰不圓滿具足）。但菩薩聞聲遺聲（但是菩薩聽聞聲音而捨棄聲音），謂之觀音（稱之為觀音）。音屬於觀（聲音屬於觀照），則不逐聲塵而奔境（就不追逐聲音的塵埃而奔向外境）。所以常光時時現前（所以常光時時顯現），如夜光之珠（如同夜光之珠），宛轉盤中（在盤中轉動）。超然無滯也（超越而沒有滯礙）。菩薩心光之珠（菩薩心光之珠），以六塵為盤（以六塵為盤子），曾無纖滯（從來沒有絲毫滯礙）。所以妙而常靈（所以奇妙而常常靈驗）。眾生此光非缺（眾生這種光明並非缺少），以聞聲見色之間（因為在聽聞聲音看見色相之間），生心著想（產生心念執著于想法）。所以珠滯于盤（所以珠子滯留在盤中），不能宛轉圓活也（不能轉動圓活）。噫（唉）！有志男子（有志向的男子），睹斯言而無所悟發（看到這些話而沒有領悟），則牛馬不如也（那就連牛馬都不如了）。
觀西方像贊
【English Translation】 English version: During morning and evening walks, he uses a staff.
Praise to Avalokiteśvara Bodhisattva
I bow to the pure and holy venerable one. Avalokiteśvara (the Bodhisattva who observes the sounds of the world) does not observe form (is not attached to external appearances), and instantly enters samadhi (a state of meditative consciousness). This morning (at this moment) he attains perfect enlightenment (achieves complete and perfect enlightenment). He constantly does not forget his original intention (the initial aspiration). The wheel of vows (the wheel of vows) turns compassion and wisdom (revolves with compassion and wisdom). It is like a bright precious moon (like a bright precious moon), where the clarity of the water reveals its depth (the depth is revealed when the water is clear). I painfully dwell in the Dharma-ending Age (I am painfully situated in the degenerate age of Dharma), with dull roots like oxen and horses (with dull faculties like oxen and horses). I look up to the fragrance of perfect penetration (I rely on the fragrance of perfect penetration), transforming foulness into wondrous fragrance (transforming foulness into wondrous fragrance). Although I have a grateful heart (Although I have a grateful heart), I am ashamed of my inability to repay the kindness (I am ashamed of my inability to repay the kindness). The Bodhisattva path is now accomplished (The Bodhisattva path is now accomplished), and I offer praise with sincere sorrow (and I offer praise with sincere sorrow).
Another Praise
I heard the Bodhisattva say (I heard the Bodhisattva say), 'Whoever has difficulties (Whoever has difficulties), cries out his name in pain (cries out his name in pain), and their suffering will be relieved (and their suffering will be relieved).' If the caller truly suffers (If the caller truly suffers), from where does the sound of sorrow arise (from where does the sound of sorrow arise)? The sound arises from the vast emptiness (The sound arises from the vast emptiness), like thunder shaking the sky (like thunder shaking the sky). If emptiness had form (If emptiness had form), striking wood would produce no sound (striking wood would produce no sound). If viewed with the Dharma eye (If viewed with the Dharma eye), the dust of the earth cannot be obtained (the dust of the earth cannot be obtained). How much more so the pain of emptiness (How much more so the pain of emptiness). How can emptiness and pain be one (How can emptiness and pain be one)? If they were one, there would be no subject or object (If they were one, there would be no subject or object). But according to reason, this is not so (But according to reason, this is not so). Therefore, pain is not pain (Therefore, pain is not pain), but beings are deluded about the cause of pain (but beings are deluded about the cause of pain). The fire of lust arises and cannot be saved (The fire of lust arises and cannot be saved), burning the vital essence and causing it to wither (burning the vital essence and causing it to wither). Avalokiteśvara pities me (Avalokiteśvara pities me), therefore I constantly look up to him (therefore I constantly look up to him).'
Praise to Avalokiteśvara
Sound can be observed (Sound can be observed), and form can be heard (and form can be heard). These two faculties are like this (These two faculties are like this), and so are the rest (and so are the rest). Therefore, the Bodhisattva (Therefore, the Bodhisattva), is perfectly enlightened about the six sense objects (is perfectly enlightened about the six sense objects), and the six faculties are used interchangeably (and the six faculties are used interchangeably). His manifested bodies are like the moon in the sky (His manifested bodies are like the moon in the sky), casting its reflection on myriad waters without intention (casting its reflection on myriad waters without intention). His stillness is like spring in the flowers (His stillness is like spring in the flowers), where beauty spreads throughout the garden without artifice (where beauty spreads throughout the garden without artifice). Such great function (Such great function), does not discriminate between ordinary and holy (does not discriminate between ordinary and holy), and who is not perfectly complete (and who is not perfectly complete)? But the Bodhisattva hears sounds and abandons them (But the Bodhisattva hears sounds and abandons them), and is called Avalokiteśvara (and is called Avalokiteśvara). Sound belongs to observation (Sound belongs to observation), so he does not chase after the dust of sound and run towards external objects (so he does not chase after the dust of sound and run towards external objects). Therefore, the constant light is always present (Therefore, the constant light is always present), like a night-shining pearl (like a night-shining pearl), turning freely in a tray (turning freely in a tray), surpassing and without obstruction (surpassing and without obstruction). The Bodhisattva's pearl of heart-light (The Bodhisattva's pearl of heart-light), uses the six sense objects as a tray (uses the six sense objects as a tray), and has never had the slightest obstruction (and has never had the slightest obstruction). Therefore, it is wondrous and always efficacious (Therefore, it is wondrous and always efficacious). This light is not lacking in sentient beings (This light is not lacking in sentient beings), but because in the space between hearing sounds and seeing forms (but because in the space between hearing sounds and seeing forms), they give rise to thoughts and attachments (they give rise to thoughts and attachments). Therefore, the pearl is stuck in the tray (Therefore, the pearl is stuck in the tray), and cannot turn freely and flexibly (and cannot turn freely and flexibly). Alas! If a man of aspiration (Alas! If a man of aspiration), sees these words and does not awaken (sees these words and does not awaken), he is worse than an ox or a horse (he is worse than an ox or a horse).
Praise to the Western Image
宿有善根。佛冥加故。凡穢垢身。心具凈土。勿縱懈怠。當生精進。誓生彼國。了不去去。
觀佛贊
稽首無上圓滿覺。神光隱顯憎愛中。巍巍妙相廢稱謂。一念不生始真睹。
彌勒佛贊
心上若有一毫事。安能得入歡喜地。終朝坦腹笑欣欣。一切見者生福慧。
頌善云堂彌勒像
從教煩惱等山高。一睹慈顏意自消。無限春風吹大地。那來霜雪上頭毛。
石佛頌
大地一尊佛。石在恁么處。大地一塊石。佛在恁么處。師子獨行時。哮吼百獸死。如是大慈悲。分明竹篦子。疏通一切法。法法廣長舌。舌上涌樓臺。眼前即不見。不見我是誰。毗盧家舍弟。
開元石佛贊
稽首如來相。非金亦非木。趺坐驚濤中。渡海達於此。若謂石有心。有心則非石。若謂石無心。無心豈名佛。吾聞自無法。攝一切法盡。若人于石佛。諦信不生疑。不疑惑自斷。惑所凡聖情。層冰覓火焰。況夫石與佛。何從生二見。二見既不生。石佛迅于電。
雪山大士並文殊普賢贊
天晴日出。雨下地濕。饑來欲食。渴來欲飲。雖至愚之人。不待言說而皆瞭然者。即此瞭然。文殊得之。徹見自心。普賢得之。圓用自心。惟釋迦老漢。百無一事。終日頹然。憨坐于蒼嵓
【現代漢語翻譯】 現代漢語譯本 宿世具有善良的根基（善根）。由於佛的暗中加持（佛冥加故），凡是污穢的身體（凡穢垢身），內心都具備清凈的佛土（凈土）。不要放縱懈怠（勿縱懈怠），應當生起精進心（當生精進），發誓往生到西方極樂世界（誓生彼國），明白往生就是不去而自去（了不去去）。
觀佛贊 頂禮無上圓滿的覺悟者（稽首無上圓滿覺），神光在憎恨和喜愛中隱現（神光隱顯憎愛中）。莊嚴美好的相貌無法用言語稱謂（巍巍妙相廢稱謂），一念不生的時候才能真正見到（一念不生始真睹）。
彌勒佛贊 心中如果有一點點事情（心上若有一毫事），怎麼能夠進入歡喜地（安能得入歡喜地）？整天敞開胸懷，笑容滿面（終朝坦腹笑欣欣），一切見到他的人都會生起福德和智慧（一切見者生福慧）。
頌善云堂彌勒像 就算煩惱像山一樣高（從教煩惱等山高），一看到慈祥的面容，煩惱自然消散（一睹慈顏意自消）。無限的春風吹遍大地（無限春風吹大地），哪裡會有霜雪落在頭髮上（那來霜雪上頭毛）。
石佛頌 大地就是一尊佛（大地一尊佛），石頭在哪裡呢（石在恁么處）？大地就是一塊石頭（大地一塊石），佛又在哪裡呢（佛在恁么處）？獅子獨自行走的時候（師子獨行時），吼叫一聲，百獸都會嚇死（哮吼百獸死）。像這樣的大慈悲（如是大慈悲），分明就像竹篦子一樣（分明竹篦子）。疏通一切法（疏通一切法），法法都是廣長的舌頭（法法廣長舌）。舌頭上涌現出樓臺（舌上涌樓臺），眼前卻看不見（眼前即不見）。看不見我是誰（不見我是誰），我是毗盧遮那佛（Vairocana，報身佛）家裡的子弟（毗盧家舍弟）。
開元石佛贊 頂禮如來的相好（稽首如來相），不是金子也不是木頭（非金亦非木）。結跏趺坐在驚濤駭浪之中（趺坐驚濤中），渡過大海到達這裡（渡海達於此）。如果說石頭有心（若謂石有心），有心就不是石頭（有心則非石）。如果說石頭沒有心（若謂石無心），沒有心怎麼能稱為佛（無心豈名佛）？我聽說本來就沒有法（吾聞自無法），卻能包含一切法（攝一切法盡）。如果有人對石佛（石佛）真正相信而不產生懷疑（諦信不生疑），不疑惑就能自己斷除疑惑（不疑惑自斷），疑惑所產生的凡夫和聖人的分別心（惑所凡聖情），就像在厚厚的冰層中尋找火焰一樣（層冰覓火焰）。更何況石頭和佛（石與佛），又怎麼會產生兩種看法（何從生二見）？兩種看法既然不產生（二見既不生），石佛就比閃電還要快（石佛迅于電）。
雪山大士（雪山大士）並文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行）贊 天晴了太陽出來（天晴日出），下雨了地上潮濕（雨下地濕），餓了就想吃東西（饑來欲食），渴了就想喝水（渴來欲飲）。即使是最愚笨的人（雖至愚之人），不用別人說也都知道（不待言說而皆瞭然者）。就是這種瞭然（即此瞭然），文殊菩薩（Manjusri）得到了它，徹底見到自己的心（徹見自心）。普賢菩薩（Samantabhadra）得到了它，圓滿地運用自己的心（圓用自心）。只有釋迦老漢（釋迦老漢），什麼事也不做（百無一事），整天無精打采（終日頹然），傻乎乎地坐在蒼老的巖石上（憨坐于蒼嵓）。
【English Translation】 English version Having good roots from past lives. Due to the Buddha's subtle blessing. All defiled and impure bodies inherently possess pure lands in their hearts. Do not indulge in laziness. One should generate diligence. Vow to be reborn in that land. Understanding that going there is not going, yet going.
Praise of Contemplating the Buddha I bow to the unsurpassed, perfect enlightenment. Divine light is hidden and revealed amidst hatred and love. The majestic and wondrous form transcends description. Only when a single thought does not arise can one truly behold it.
Praise of Maitreya Buddha If there is even a hair's breadth of concern in the mind, how can one enter the Land of Joy? All day long, he exposes his belly and smiles happily. All who see him generate blessings and wisdom.
Ode to the Maitreya Image in Shanyun Hall Even if afflictions are as high as mountains, a single glimpse of his compassionate face dispels them. Limitless spring breeze blows across the earth. How could frost and snow land on the hair of his head?
Ode to the Stone Buddha The great earth is a single Buddha. Where is the stone then? The great earth is a single stone. Where is the Buddha then? When the lion walks alone, its roar terrifies all beasts. Such is great compassion, as clear as a bamboo staff. It unblocks all dharmas. Each dharma is a broad and long tongue. On the tongue, towers emerge. Yet, they are not seen before the eyes. Not seeing, who am I? A disciple of the Vairocana (報身佛, the Reward Body Buddha) family.
Praise of the Kaiyuan Stone Buddha I bow to the form of the Tathagata (如來), neither gold nor wood. Sitting in full lotus posture amidst the raging waves, crossing the sea to arrive here. If one says the stone has a mind, having a mind, it is not a stone. If one says the stone has no mind, without a mind, how can it be called Buddha? I have heard that originally there is no dharma, yet it encompasses all dharmas. If a person truly believes in the Stone Buddha (石佛) and does not give rise to doubt, without doubt, one can cut off doubt oneself, the discriminating mind of ordinary beings and sages produced by delusion, like seeking flames in layers of ice. Moreover, how can two views arise from stone and Buddha? Since two views do not arise, the Stone Buddha is faster than lightning.
Praise of the Snow Mountain Hermit (雪山大士) and Manjusri (文殊, symbol of wisdom) and Samantabhadra (普賢, Great Practice) When the sky clears, the sun rises. When it rains, the ground is wet. When hungry, one wants to eat. When thirsty, one wants to drink. Even the most foolish person knows this without being told. This very knowing, Manjusri (文殊菩薩) obtains it, thoroughly seeing one's own mind. Samantabhadra (普賢菩薩) obtains it, perfectly utilizing one's own mind. Only old Shakyamuni (釋迦老漢) does nothing at all, listlessly sitting all day, foolishly sitting on the ancient cliff.
之下。文殊普賢。雖復常侍左右。提鞋挈瓶。種種親近。要且摸他鼻孔不著在。鼻孔纍纍誰摸著。晨朝洗面勿生疑。
刺血觀音像贊
舉心刺血時。菩薩已現身。譬如濃雲迸。寶月忽然露。待爾欲著眼。云合光錯過。是光樂不有。苦難豈可留。六根有迷悟。苦樂從此起。方便拔一根。諸塵同解脫。一塵粘識精。根根皆障礙。以是而推之。我欲脫苦難。必須自疑斷。菩薩力無預。
馬郎婦贊
慾火燒靈根。心苗終焦滅。智者聞此言。悲痛入骨髓。奈何天下人。如花女為寶。冀得枕臂眠。即死亦甘耳。菩薩甚愍之。幻此微妙容。令眾生見喜。因喜生愛心。因愛生覺悟。覺悟即慚愧。遠一切婦人。如菩薩無異。勿于菩薩身。生此不凈想。人為萬物靈。豬狗乃不若。由是淫心生。號跳強制止。勉然至自然。終登無慾地。無慾即聖人。常為如來子。於世作日月。破大夜昏暗。一人全此德。大千蒙利益。觀音之化身。身身無窮已。
大士像贊
次公寫此像。實夫受此像。吾亦贊此像。未寫未受未贊時。圓通自古無比況。自是眾生瞥起情。日用紛紜淪得喪。一尊妙相觀世音。鬼臉神頭失本狀。當情檢點難何從。惡人猛獸皆師友。火坑刀山解脫門。鴉鳴鵲噪入寂滅。或儒或佛或神仙。譬如水清月
【現代漢語翻譯】 現代漢語譯本：
之下。文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行的象徵）。即使常常侍奉在佛陀左右，為他提鞋拿瓶，各種方式親近，最終也無法觸及他的鼻孔。鼻孔明明就在那裡，誰能真正觸及？每天早晨洗臉時，不要心生疑惑。
刺血觀音像贊
當發心刺血時，菩薩已經顯現。就像濃雲裂開，寶月忽然顯露。等你想要仔細看時，云又合攏，錯過了那光芒。這光芒帶來快樂，不應有，苦難又怎能停留？六根有迷惑和覺悟，苦樂由此產生。方便地拔除一根，所有的塵埃都能一同解脫。一塵粘住識精，根根都是障礙。由此推斷，我想要脫離苦難，必須自己斷除疑惑。菩薩的力量無法預先干預。
馬郎婦贊
燒燬靈根，心苗最終焦枯滅絕。智者聽到這些話，悲痛深入骨髓。奈何天下之人，把如花美女當作寶貝，希望能夠枕著她的手臂入眠，即使因此而死也甘心。菩薩非常憐憫他們，幻化出這微妙的容貌，讓眾生見了歡喜。因為歡喜而生愛心，因為愛心而生覺悟。覺悟之後就會慚愧，遠離一切婦人，視她們如同菩薩一樣。不要對菩薩的身體，產生這種不乾淨的想法。人是萬物之靈，比豬狗還要不如。因為淫心而生，號叫跳躍強制制止。勉強做到自然而然，最終登上無慾的境界。無慾就是聖人，常常是如來的兒子。在世間作為日月，破除大夜的昏暗。一人完全具備這種德行，大千世界都蒙受利益。觀音（Avalokitesvara，慈悲的象徵）的化身，身身無窮無盡。
大士像贊
次公畫了這尊像，實夫接受了這尊像，我也讚歎這尊像。在沒有畫、沒有接受、沒有讚歎的時候，圓通的境界自古以來就無法比擬。只是眾生忽然生起情執，日常的紛紜擾攘中沉淪於得失。一尊妙相觀世音，鬼臉神頭都失去了本來的面貌。當情執涌起時，檢查反省難以入手，惡人猛獸都是師友。火坑刀山都是解脫之門，鴉鳴鵲噪都進入寂滅。或者儒家，或者佛家，或者神仙，譬如水清月
【English Translation】 English version:
Beyond that. Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great practice). Even if they are constantly attending the Buddha, carrying his shoes and water bottle, and being close to him in various ways, they ultimately cannot touch his nostrils. The nostrils are right there, but who can truly touch them? Do not have doubts when washing your face every morning.
A Eulogy on the Image of Avalokitesvara with Blood-Drawn
When the mind is set on drawing blood, the Bodhisattva has already appeared. It is like thick clouds parting, and the precious moon suddenly revealing itself. By the time you want to take a closer look, the clouds have closed again, and you have missed the light. This light brings joy, which should not be possessed, and how can suffering remain? The six senses have delusion and enlightenment, and joy and suffering arise from this. Conveniently uproot one sense, and all the dust can be liberated together. If one dust clings to the essence of consciousness, every sense becomes an obstacle. From this, we can infer that if I want to escape suffering, I must cut off my own doubts. The power of the Bodhisattva cannot intervene in advance.
A Eulogy on the Bride of Ma Lang
Burning the spiritual roots, the seeds of the heart will eventually wither and perish. When the wise hear these words, their sorrow penetrates to the marrow. Alas, the people of the world regard beautiful women as treasures, hoping to sleep with their arms as pillows, even if it means death. The Bodhisattva has great compassion for them, and transforms into this subtle appearance, causing joy in sentient beings. From joy arises love, and from love arises enlightenment. After enlightenment, they will feel ashamed, and stay away from all women, regarding them as Bodhisattvas. Do not have impure thoughts about the body of the Bodhisattva. Humans are the most intelligent of all beings, even worse than pigs and dogs. Because of lust, they scream, jump, and forcibly restrain themselves. Forcing themselves to be natural, they eventually reach the state of desirelessness. Desirelessness is the state of a sage, who is always the son of the Tathagata. They act as the sun and moon in the world, breaking the darkness of the great night. If one person fully possesses this virtue, the entire universe will benefit. The incarnation of Avalokitesvara (Avalokitesvara, symbol of compassion) is endless.
A Eulogy on the Image of the Great Being
Ci Gong painted this image, Shi Fu received this image, and I also praise this image. Before it was painted, received, or praised, the state of perfect understanding has been incomparable since ancient times. It is just that sentient beings suddenly give rise to emotional attachments, and in the daily chaos, they are mired in gains and losses. An image of the wonderful appearance of Avalokitesvara, with ghostly faces and divine heads, has lost its original appearance. When emotional attachments arise, it is difficult to examine and reflect, and evil people and fierce beasts are all teachers and friends. The fire pit and the mountain of knives are all gates of liberation, and the cawing of crows and the chirping of magpies all enter into stillness. Whether Confucian, Buddhist, or immortal, it is like the clear water and the moon
影現。臨濟棒德山喝。此是觀音廣長舌。相遇莫道靜無言。楊枝滴水潤焦渴。且道誰知冷暖。待汝親嚐了來。說破未晚。
墮指觀音贊
枯木不盈尺。孰運般若手。刻此微妙相。眉目若山海。遠橫而湛然。面部宛如月。光明照濁世。身量及衣紋。滿重而縹緲。掌垂兜羅綿。足襯蓮花浪。一念未生處。無手手之狀。故一指墮時。萬象皆墮也。
摩侯羅伽觀音贊
百蟲之中。維爾最毒。蛇質獸頭。聖凡難局。長蛇封豕。帶之與蝎。世皆毒之。其毒如發。毒中之雄。摩侯羅伽。一承記莂。為佛爪牙。凡有梵剎。侵則毒殺。聞眾苦聲。以眼觀察。虬松之下。毒處流慈。現微妙容。見者習移。習移識轉。智光燦爛。駕以大悲。度諸毒難。兜鍪執斧。倚松而閑。仁而能勇。泉石之間。稽首大士。護念聖觀。
火焰觀音贊(有引)
凡五金八石。觸火能化。而況于木。惟聖人善能會萬物。通乎一己。故水不洗水。火不燒火耳。知此者可與言火觀之微乎。稽首贊曰。
萬物無體。唯心為本。於斯勿惑。近可為遠。火兮火兮。曷不能水。橫計茍化。弦解作矢。
觀音贊
以一眼見。觀盡世人。是億萬心。為億萬法。法歸於一。一歸自然。自然歸無有。語其細則攝入恒河沙。語其
{ "translations": [ "現代漢語譯本：\n\n影現。臨濟（Linji，禪宗大師）棒喝德山（Deshan，禪宗大師）。這便是觀音（Guanyin，菩薩名）的廣長舌相（guangchang shexiang，佛的三十二相之一，指舌頭廣大柔軟）。相遇時莫說靜默無言，楊枝（yangzhi，觀音所持之物）滴水滋潤焦渴。且說誰知冷暖？待你親自嘗過了來，說破也不晚。\n\n墮指觀音贊\n\n枯木不滿一尺，是誰運用般若（Bore, 智慧）之手，雕刻出這微妙之相？眉目如同山海，遼闊而深邃。面部宛如明月，光明照耀濁世。身量和衣紋，飽滿而輕盈。手掌垂下如兜羅綿（douluomian，一種柔軟的棉），足下襯著蓮花浪。一念未生之處，沒有手的形狀。所以一指墮落時，萬象皆墮落。\n\n摩侯羅伽觀音贊\n\n百蟲之中，唯你最毒。蛇身獸頭，聖凡難辨。長蛇封豕（changshe fengshi，比喻貪婪兇暴），帶著蝎子。世人都厭惡它，其毒如發。毒中之雄，摩侯羅伽（Mahoraga，天龍八部之一，大蟒神）。一旦承受記莂（jibe, 佛教術語，指佛對菩薩的授記），便成為佛的爪牙。凡有梵剎（fansha，寺廟），侵犯者便會被毒殺。聽聞眾生的苦難之聲，用眼睛去觀察。虬松（qiushong，盤曲的松樹）之下，劇毒之處流淌著慈悲。顯現微妙的容貌，見者習性轉移。習性轉移，識（shi，佛教術語，指意識）轉為智慧，智慧之光燦爛。駕馭著大悲，度脫各種毒難。頭戴兜鍪（doumou，頭盔），手執斧頭，倚靠著松樹而悠閑。既仁慈又能英勇，在泉石之間。稽首（qishou，佛教禮儀，叩頭）禮拜大士（dashi，菩薩的尊稱），護念聖觀（shengguan，神聖的觀音）。\n\n火焰觀音贊(有引)\n\n凡是五金八石，接觸火焰就能熔化，更何況是木頭。只有聖人善於融會萬物，通達于自身。所以水不洗水，火不燒火。明白這個道理的人，可以和他談論火觀（huoguan，佛教觀想方法）的精微之處。稽首讚頌說：\n\n萬物沒有實體，唯有心為根本。對此不要迷惑，近處可以變為遠處。火啊火啊，為何不能變成水？橫加算計如果能變化，弓弦解開就變成了箭。\n\n觀音贊\n\n用一隻眼睛觀看，觀盡世間之人。這是億萬顆心，化為億萬種法。法歸於一，一歸於自然。自然歸於無有。說到它的細微，可以攝入恒河沙（Henghesha，極多的數量）。說到它的", "english_translations": [ "English version:\n\nManifestation. Linji (Zen master) shouts at Deshan (Zen master). This is Guanyin's (Bodhisattva's name) broad and long tongue (guangchang shexiang, one of the thirty-two marks of the Buddha, referring to the broad and soft tongue). When you meet, don't say silence is golden; the willow branch (yangzhi, an object held by Guanyin) drips water to quench thirst. Tell me, who knows the warmth and coldness? Wait until you have tasted it yourself, and it won't be too late to say it.\n\nA Hymn to the Dropped-Finger Guanyin\n\nA withered tree is less than a foot long. Who wields the hand of Prajna (Bore, wisdom) to carve this subtle image? The eyebrows and eyes are like mountains and seas, vast and profound. The face is like a bright moon, illuminating the turbid world. The figure and the patterns of the clothes are full and ethereal. The palms hang down like douluomian (a soft cotton). The feet are set against waves of lotus flowers. Where a single thought has not yet arisen, there is no shape of a hand. Therefore, when one finger falls, all phenomena fall.\n\nA Hymn to the Mahoraga Guanyin\n\nAmong all insects, you are the most poisonous. With a snake's body and a beast's head, it is difficult to distinguish between the sacred and the mundane. A long snake devours a pig (changshe fengshi, a metaphor for greed and ferocity), carrying a scorpion. The world despises it, its poison like hair. The king of poisons, Mahoraga (one of the eight classes of non-human beings who protect Buddhism, a great serpent god). Once receiving the prediction (jibe, a Buddhist term referring to the Buddha's prediction of a Bodhisattva's future Buddhahood), it becomes the Buddha's claw and tooth. Wherever there is a monastery (fansha, temple), invaders will be poisoned to death. Hearing the sounds of suffering from sentient beings, it observes with its eyes. Beneath the gnarled pine (qiushong, a twisted pine tree), compassion flows from the place of poison. It manifests a subtle appearance, and those who see it change their habits. When habits change, consciousness (shi, a Buddhist term referring to consciousness) turns into wisdom, and the light of wisdom shines brightly. Riding on great compassion, it delivers beings from all kinds of poisonous difficulties. Wearing a helmet (doumou, helmet) and holding an axe, it leans against the pine tree in leisure. Both benevolent and courageous, among the springs and rocks. I bow (qishou, a Buddhist ritual, prostration) to the Great Being (dashi, an honorific title for Bodhisattva), protecting and mindful of the Holy Guanyin (shengguan, the sacred Guanyin).\n\nA Hymn to the Flame Guanyin (with Introduction)\n\nAll five metals and eight stones can be melted by fire, let alone wood. Only the sage is good at harmonizing all things and understanding himself. Therefore, water does not wash water, and fire does not burn fire. Those who understand this principle can discuss the subtleties of fire contemplation (huoguan, a Buddhist meditation method). I bow and praise:\n\nAll things have no substance; only the mind is the root. Do not be confused by this; the near can become the far. Fire, oh fire, why can't you become water? If calculation can transform, the bowstring untied becomes an arrow.\n\nA Hymn to Guanyin\n\nWith one eye, she sees and observes all the people in the world. These are billions of hearts, transformed into billions of dharmas. Dharma returns to one, and one returns to nature. Nature returns to nothingness. Speaking of its subtlety, it can be contained within the sands of the Ganges (Henghesha, an extremely large number). Speaking of its" ] }
大則充滿十法界。
第一賓度羅䟦啰墯阇尊者(俱丁云鵬畫)
肩高無用。聊可倚杖。膝亦空閑。承經何恙。莫嫌眉長。飄拂巖龕。不礙眼光。湛如寒潭。
第二迦諾迦伐蹉尊者
抱杖伸指。非三唯兩。以靴藏足。靴脫足爽。風致疏閑。巢由之間。鬚髮若存。鼻孔蚤穿。
第三迦諾迦䟦梨墮阇尊者
眉揚目朗。揮指蕭然。即此為舌。法沾人天。誰為虎子。牙爪鋒利。具而不張。野干爭避。
第四蘇頻陀尊者
衣不掩胸。心同虛空。握拳誰擊。開口漏風。謂手按膝。膝無我人。謂膝承手。手原屬身。
第五諾矩羅尊者
背若果有。癢爬難除。果然無背。爬癢非虛。往復觀察。情枯智訖。池成月來。眼底見佛。
第六䟦陀羅尊者
頭疑怪石。飄發如柳。一手持珠。以珠代口。莫驚闊頷。具體而間。顛倒佛頭。依稀德山。
第七迦理迦尊者
面圓如楪。五官並穴。分疆割界。漂杵流血。眾部之君。眉應不群。坐妨曲折。行則拖云。
第八伐阇羅弗多尊者
衣卸肩出。碧眸注經。此經甚深。大夢雷霆。文字非實。實非文字。獨垂一足。兩手自恣。
第九戒博迦尊者
腦後無際。額憑高巖。手中所握。扇塵同
【現代漢語翻譯】 現代漢語譯本 大則充滿十法界（Dharmadhatu，宇宙萬法所依之處）。
第一 賓度羅䟦啰墯阇（Pindola Bharadvaja）尊者 (俱丁云鵬畫)
肩膀高聳無所用處，姑且可以倚靠枴杖。雙膝也空閑著，承受經書又有何妨？不要嫌棄眉毛太長，在巖洞里飄拂。不妨礙眼光，清澈得像寒潭。
第二 迦諾迦伐蹉（Kanakavatsa）尊者
抱著枴杖伸出手指，並非指三界唯有二諦。用靴子藏著腳，脫掉靴子腳就舒爽。風度疏朗閒適，介於巢父和許由之間。鬚髮好像還存在，鼻孔早就穿透。
第三 迦諾迦䟦梨墮阇（Kanakabharadvaja）尊者
眉毛飛揚眼睛明亮，揮動手指顯得蕭灑自然。這就當作舌頭，佛法沾溉人天。誰是老虎的兒子？牙齒爪子鋒利無比。具備而不張揚，野干（一種野獸）都爭相躲避。
第四 蘇頻陀（Subinda）尊者
衣服不遮掩胸膛，心如同虛空。握緊拳頭要打誰？張開口會漏風。說是手按著膝蓋，膝蓋沒有我人和眾生之分。說是膝蓋承受著手，手本來就屬於身體。
第五 諾矩羅（Nakula）尊者
背如果真的存在，癢起來難以消除。如果真的沒有背，撓癢就不是虛妄。反覆觀察，情感枯竭智慧圓滿。池塘形成月亮自然到來，眼底就能見到佛。
第六 䟦陀羅（Bhadra）尊者
頭好像奇怪的石頭，飄動的頭髮像柳條。一手拿著念珠，用念珠代替口說話。不要驚訝他寬闊的下巴，具體而又空靈。顛倒佛頭，依稀有德山宣鑒禪師的風采。
第七 迦理迦（Kalika）尊者
面孔圓得像碟子，五官都是孔穴。劃分疆界，漂起木杵，流淌鮮血。作為統領各部的君主，眉毛應該與衆不同。坐著妨礙彎曲伸展，行走則拖動雲彩。
第八 伐阇羅弗多（Vajraputra）尊者
脫下衣服露出肩膀，碧綠的眼眸注視著經書。這部經書非常深奧，如同大夢中的雷霆。文字不是真實的，真實不是文字。單獨垂下一隻腳，兩手隨意自在。
第九 戒博迦（Jivaka）尊者
腦後沒有邊際，額頭靠著高高的巖石。手中所握的，和拂塵一樣。
【English Translation】 English version It is so large that it fills the ten Dharmadhatus (Dharmadhatu: the realm where all dharmas rely).
First: Venerable Pindola Bharadvaja (painted by Ju Tingyunpeng)
The shoulders are high and useless, but can be used to lean on a staff. The knees are also idle, so what's wrong with supporting scriptures? Don't dislike the long eyebrows, fluttering in the rock cave. They don't hinder the eyesight, which is as clear as a cold pool.
Second: Venerable Kanakavatsa
Holding a staff and pointing a finger, not three but only two. Hiding feet in boots, taking off the boots makes the feet comfortable. The demeanor is sparse and leisurely, between Chao Fu and Xu You. The beard and hair seem to still exist, but the nostrils have long been pierced.
Third: Venerable Kanakabharadvaja
Eyebrows raised and eyes bright, waving fingers with a natural and unrestrained air. Take this as the tongue, and the Dharma benefits humans and devas. Who is the tiger's son? The teeth and claws are extremely sharp. Possessing but not displaying, even jackals avoid him.
Fourth: Venerable Subinda
Clothes do not cover the chest, the heart is like empty space. Who is he going to hit with his fist? Opening his mouth lets the wind in. Saying that the hand is pressing on the knee, the knee has no self or others. Saying that the knee is supporting the hand, the hand originally belongs to the body.
Fifth: Venerable Nakula
If the back really exists, it is difficult to relieve the itch. If there really is no back, scratching is not false. Observing back and forth, emotions wither and wisdom is complete. When the pond is formed, the moon naturally comes, and the Buddha can be seen in the eyes.
Sixth: Venerable Bhadra
The head resembles a strange rock, and the fluttering hair is like willow branches. Holding prayer beads in one hand, using the beads to replace the mouth. Don't be surprised by his broad chin, concrete and ethereal. Inverting the Buddha's head, vaguely resembling the style of Zen Master Deshan Xuanjian.
Seventh: Venerable Kalika
The face is round like a plate, and the five sense organs are all holes. Dividing boundaries, floating pestles, flowing blood. As the ruler of all divisions, the eyebrows should be extraordinary. Sitting hinders bending and stretching, walking drags the clouds.
Eighth: Venerable Vajraputra
Taking off his clothes and exposing his shoulders, his green eyes are focused on the scriptures. This scripture is very profound, like thunder in a great dream. Words are not real, reality is not words. Dropping one foot alone, both hands are free and at ease.
Ninth: Venerable Jivaka
There is no boundary behind the head, and the forehead rests on a high rock. What he holds in his hand is like a whisk.
函。云沸無心。偶遮半面。其誰作禮。直見不見。
第十半托迦尊者
視經垂頭。肩背吞耳。泉出地中。湛然在紙。嶺南老盧。柴擔暫停。無所住心。得之此經。
第十一羅怙羅尊者
怒髮衝冠。唯師不然。刈茅非鎮。一怒盡蠲。三屈兩伸。卷舒一手。嗔為佛事。誠不請友。
第十二那伽犀那尊者
兩手支頷。恐其墮地。口開齒露。眼迸心睡。心睡身忘。石無施剛。石忘我足。沒入何妨。
第十三因揭陀尊者
腕為杖主。手復持珠。更恐心放。托經自娛。秋空雁鳴。梵字參差。以此贊佛。耆年了知。
第十四伐那婆斯尊者
一心不生。我即龕巖。波浪衣紋。泉鳴翠巉。眼雖不開。光照六合。明暗兩忘。見精非雜。
第十五阿氏多尊者
斂肩抱膝。果有所思。我所思者。心精思遺。思遺而坐。寬窄皆可。石本無相。吹毛莫躲。
第十六注茶半托迦尊者
枯槎生花。非耳不見。額鼻俱聳。春光何限。屈伸有常。機絕抑揚。三直兩曲。臂肱堂堂。
第十七慶支尊者
琉璃為煉。內外洞然。目注其中。五臺現前。白雲舒捲。百狀千態。故埋松根。逞其自在。
第十八賓頭盧尊者
以杖倚額。額為杖架。一肩
【現代漢語翻譯】 現代漢語譯本 函。雲霧翻滾，無意遮蔽半邊面容。是誰在行禮？直接看，卻又看不見。
第十 半托迦尊者（Panthaka）： 眼睛看著經書，頭低垂著。肩膀聳起，幾乎要吞沒耳朵。泉水從地底涌出，清澈地顯現在紙上。嶺南的盧惠能（指六祖慧能）停下了柴擔。心中沒有執著，從這部經書中獲得了真諦。
第十一 羅怙羅尊者（Rahula）： 憤怒得頭髮都豎了起來，但尊者卻並非如此。割草不是爲了鎮壓，而是一怒之下全部捨棄。三次彎曲，兩次伸展，一手卷舒自如。嗔怒也能成為佛事，實在是不請自來的朋友。
第十二 那伽犀那尊者（Nagasena）： 雙手托著下巴，恐怕它掉下來。嘴巴張開，露出牙齒，眼睛突出，內心昏睡。內心昏睡，身體也忘記了。石頭沒有施加剛強。忘記了我的腳，沒入其中又有什麼妨礙呢？
第十三 因揭陀尊者（Angaja）： 手腕成了禪杖的主人，手中又拿著念珠。更怕內心放縱，所以托著經書來讓自己快樂。秋天的天空，大雁鳴叫，梵文字跡參差不齊。用這些來讚美佛陀，年老的僧人明白了。
第十四 伐那婆斯尊者（Vanavasin）： 一心不生，我就是那龕巖。波浪般的衣紋，泉水鳴叫，山峰翠綠險峻。眼睛雖然沒有睜開，光明卻照耀著整個宇宙。忘記了光明和黑暗，所見的精髓並非雜亂。
第十五 阿氏多尊者（Ajita）： 收斂肩膀，抱著膝蓋，似乎在思考著什麼。我所思考的，是心之精髓，思考的遺忘。遺忘思考而坐，寬窄都可以。石頭本來就沒有相，吹毛求疵也躲不掉。
第十六 注茶半托迦尊者（Cuda-Panthaka）： 枯萎的樹木開出了花朵，不是耳朵聽不見，而是超脫了聽覺。額頭和鼻子都聳起，春天的氣息無限。彎曲和伸展有其規律，機鋒妙絕，難以捉摸。三處筆直，兩處彎曲，手臂和肱骨多麼雄壯。
第十七 慶支尊者（Kalika）： 用琉璃來煉製，內外通透明亮。眼睛注視著其中，五臺山就顯現在眼前。白雲舒捲，千姿百態。故意埋在松樹根下，展現其自在。
第十八 賓頭盧尊者（Pindola）： 用禪杖支撐著額頭，額頭成了禪杖的支架。一側的肩膀
【English Translation】 English version A letter. Clouds surge without intention, casually obscuring half a face. Who is bowing? Directly seeing, yet not seeing.
The Tenth: Elder Panthaka (Panthaka): Eyes fixed on the scripture, head lowered. Shoulders hunched, almost swallowing the ears. A spring emerges from the earth, its clarity reflected on the paper. Old Lu of Lingnan (referring to the Sixth Patriarch Huineng) pauses his firewood carrying. With no attachment in his heart, he attains the truth from this scripture.
The Eleventh: Elder Rahula (Rahula): Hair standing on end in anger, but the Venerable One is not like that. Cutting grass is not for suppression, but to relinquish everything in a fit of anger. Three bends, two stretches, one hand freely curls and unfurls. Even anger can become a Buddha-deed, truly an uninvited friend.
The Twelfth: Elder Nagasena (Nagasena): Both hands supporting the chin, lest it fall. Mouth open, teeth exposed, eyes bulging, mind asleep. Mind asleep, body forgotten. The stone offers no resistance. Forgetting my feet, what harm is there in sinking into it?
The Thirteenth: Elder Angaja (Angaja): The wrist becomes the master of the staff, the hand also holds prayer beads. Even more afraid of the mind running wild, so he holds the scripture to amuse himself. In the autumn sky, geese cry, Sanskrit characters scattered. Using these to praise the Buddha, the aged monk understands.
The Fourteenth: Elder Vanavasin (Vanavasin): When the one mind does not arise, I am that cave hermitage. Wave-like patterns on the robe, the sound of the spring, the mountain peaks green and precipitous. Although the eyes are not open, the light illuminates the entire universe. Forgetting light and darkness, the essence of what is seen is not mixed.
The Fifteenth: Elder Ajita (Ajita): Shoulders hunched, hugging the knees, seemingly contemplating something. What I contemplate is the essence of the mind, the forgetting of thought. Sitting in the forgetting of thought, wide or narrow, all is possible. The stone inherently has no form, there is no hiding from fault-finding.
The Sixteenth: Elder Cuda-Panthaka (Cuda-Panthaka): A withered tree blooms, not that the ears cannot hear, but transcending hearing. Forehead and nose both raised, the spring atmosphere is boundless. Bending and stretching have their rules, the Zen exchange is exquisite and elusive. Three straight lines, two curves, the arms and forearms are so magnificent.
The Seventeenth: Elder Kalika (Kalika): Refined with crystal, inside and out, clear and bright. Eyes fixed on it, Mount Wutai appears before them. White clouds stretch and curl, in a thousand shapes and forms. Intentionally buried under the pine roots, displaying its freedom.
The Eighteenth: Elder Pindola (Pindola): Using the staff to support the forehead, the forehead becomes the support for the staff. One shoulder
孤聳。並足酬價。杖額不同。主賓何功。唯肩與足。空磕虛空。
皮毬道人自讚
汝這男子。出身不是名門舊族。情懷大都闊略寬勁。世出世間之書。見之如飲醇醪而不醒。有時胸中覓一個字腳又不可得。佛祖機緣。葛藤落索。偏解拈弄無常。了無繫帶。或嫌佛祖無靈。置之腦後。恣自家一片舌頭。貶斥聖凡。忽升廁中蛆蟲于毗盧頂上。忽斥達磨老漢于下風。要人學好。如己還過。一言不合。王侯涕唾。我看你一條窮性命。東擲西拋。著恁么急。咄。將此身心奉塵剎。是則名為佛冤家。
其二。
善知識不曾參得一個。教乘不熟閑得一部。每向無佛處稱尊。忽然撞著鼻孔遼天。腳跟點地底漢子。直教把住襟喉。坐斷舌頭。我看你又向甚麼處更施手腳。咦。相逢謾道無機械。圈[囗@套]多端惑亂人。
自讚
這漢行腳。三十餘年。䟦涉山海。露宿風䬸。峨嵋勞盛白雲。補陀時光拋擲。所立何事。頭毛白而難黑。事未了而心悲。且道。所悲何事。甬東三佛地。海闊魚龍腥。天童與雪竇。法鼓元不鳴。深心奉塵剎。二李眼聞聲。
四明李次德驥。與其兄次公麟。參筆經營。畫師大像。自謂生平寫師。此為神似。雖爪發皮肉。無不畢肖。大師手書贊。筆跡雄偉。今傳甬東陸符家
【現代漢語翻譯】 現代漢語譯本 孤零零地聳立著。並排站立以酬謝價值。拄杖的方式各不相同。主與賓之間有什麼功用？只有肩膀和腳。徒勞地磕碰虛空。
皮毬道人自讚
你這個男子，出身並非名門望族。性情大多豪放不羈。世間和出世間的書籍，見了就像喝了醇酒一樣不清醒。有時想在心中找一個字都找不到。佛祖的機緣，像葛藤一樣糾纏不清。偏偏喜歡玩弄無常，了無牽掛。有時嫌佛祖不靈驗，把他們拋在腦後。放縱自己的一片舌頭，貶低聖人和凡人。一會兒把廁所里的蛆蟲捧到毗盧佛（Vairocana，光明遍照）的頭頂上，一會兒又斥責達摩（Bodhidharma，禪宗始祖）老頭于下風。要別人學好，好像自己已經做到了。一句話不合，就對王侯吐唾沫。我看你一條窮命，東拋西擲，這麼著急幹什麼？咄。將此身心奉獻給塵世，這就是所謂的佛的冤家。
其二。
善知識（Kalyāṇa-mitta，指引正道的朋友）一個也沒參透，教義經典也沒能熟練掌握一部。總是喜歡在沒有佛的地方稱尊。忽然撞見鼻孔朝天，腳跟紮實的漢子，直接抓住你的衣領，堵住你的嘴巴。我看你又能向什麼地方再施展手段？咦。相逢卻說沒有心機，花樣百出迷惑人。
自讚
這漢子行腳，三十多年。跋山涉水，風餐露宿。峨嵋山（Mount Emei）的白雲白白地消逝，普陀山（Mount Putuo）的時光白白地拋擲。所成就了什麼事？頭髮白了難以變黑，事情沒完心生悲傷。且說，所悲傷的是什麼事？甬東（Yongdong）的三佛地，海闊魚腥味濃。天童寺（Tiantong Temple）和雪竇寺（Xuedou Temple），法鼓原本就不鳴響。深心奉獻給塵世，二李（指李次德和李次公）親眼聽聞。
四明（Siming，古地名，今寧波一帶）李次德（Li Cide）與其兄李次公（Li Cigong），參與筆墨經營，畫師畫了他的大像。自認為生平寫照，這幅畫最為神似。即使是爪子、頭髮、面板、肌肉，沒有不完全逼真的。大師親手書寫讚語，筆跡雄偉。現在流傳在甬東陸符家。
【English Translation】 English version Standing alone and towering. Standing side by side to repay the value. The way of holding a staff differs. What is the function between the host and the guest? Only the shoulders and feet. Vainly knocking against the empty space.
Self-praise by Taoist Piqiu (Leather Ball)
You, this man, are not from a famous family. Your temperament is mostly bold and unrestrained. The books of the world and beyond, when you see them, are like drinking strong wine and not waking up. Sometimes you can't even find a single word in your heart. The opportunities of the Buddhas and Patriarchs are like tangled kudzu vines. You particularly like to play with impermanence, without any attachments. Sometimes you dislike the Buddhas for being ineffective and throw them to the back of your mind. You indulge your own tongue, belittling saints and mortals. One moment you lift the maggots in the toilet to the top of Vairocana's head (Vairocana, meaning 'the light that shines everywhere'), and the next moment you scold the old man Bodhidharma (Bodhidharma, the founder of Zen Buddhism) downwind. You want others to learn to be good, as if you have already achieved it. If you disagree with a single word, you spit on kings and nobles. I see your poor life, thrown east and west, what are you so anxious about? Bah. To offer this body and mind to the dust and dirt, that is what is called an enemy of the Buddha.
Second.
You haven't consulted a single Kalyāṇa-mitta (Kalyāṇa-mitta, a friend who guides you on the right path), and you haven't mastered a single scripture. You always like to claim to be the most important in places where there are no Buddhas. Suddenly you bump into a man with nostrils facing the sky and his feet firmly on the ground, who will directly grab your collar and shut your mouth. I see, where else can you use your tricks? Alas. Meeting each other, you falsely say you have no schemes, but you have many tricks to confuse people.
Self-praise
This man has been traveling for more than thirty years. He has traveled through mountains and seas, sleeping in the open air. The white clouds of Mount Emei (Mount Emei) have faded in vain, and the time of Mount Putuo (Mount Putuo) has been wasted in vain. What has he accomplished? His hair has turned white and is difficult to turn black, and his heart is sad because things are not finished. And what is he sad about? The Three Buddha Lands of Yongdong (Yongdong), the sea is wide and the fish smell strong. Tiantong Temple (Tiantong Temple) and Xuedou Temple (Xuedou Temple), the Dharma drum does not sound at all. With a deep heart, I offer myself to the dust, and the two Lis (referring to Li Cide and Li Cigong) heard the sound with their own eyes.
Li Cide (Li Cide) of Siming (Siming, an ancient place name, now the Ningbo area) and his brother Li Cigong (Li Cigong) participated in the ink business, and the painter painted a large portrait of him. He believes that this portrait is the most lifelike of his life. Even the claws, hair, skin, and muscles are all completely realistic. The master personally wrote the praise, and the handwriting is majestic. It is now circulating in the Lu Fu family of Yongdong.
。
漢壽亭侯關將軍贊
今日之光。露于許田射鹿之時。許田射鹿之光。露于桃園結義之日。此光此心。又得左傳聞薰。擴充躬體。力行之效。宜乎千古。如雷如霆。如日如月。震諸昏蟄。破諸幽暗。賢哉壽亭。是故贊之。
宋岳武穆王像贊
將軍耿光。萬古無配。學射于師。師亡如在。以斯事君。軀命敢愛。出處雖殊。寸心無再。中原失䇿。丑巨為憝。據我疆場。犬羊成隊。將軍奮怒。一掃腥穢。恢復神州。垂成而廢。心知檜奸。君命無背。視死如歸。坦然非悔。光同日月。炳耀大塊。匪擇賢愚。孰弗仰戴。浙西之巔。虛受若鼐。中有精廬。城山是載。將軍無辭。永為法儡。吉者賜福。兇者摧碎。我乘佛慈。敕爾勿退。
吳江優婆夷周母薛孺人讚
漢高大度。項羽強悍。臨死生別離之際。而不脫兒女情狀。又青山白雲。二三十年。精修禪觀者。臨終坐脫亦不多得。況女流乎。孺人生平奉佛。勤至尤信。往生法門。故其臨終之時。家業手製。兒孫滿前。毫無情見。超然坐脫。即此觀之。則孺人過漢高項羽多矣。或者。以女流閨合。高僧贊之。非虛語也。噫。無雲萬古吳江月。凈土蓮開火宅香。
偈
示潯陽二邢偈(出王宇泰筆麈)
紫柏尊者在潯陽。邢來慈
{ "translations": [ "現代漢語譯本\n\n漢壽亭侯關將軍贊\n\n今日的光輝，顯露于許田射鹿之時（指曹操試探群臣）。許田射鹿的光輝，顯露于桃園結義之日（指劉備、關羽、張飛結為兄弟）。這光輝這心志，又得《左傳》聞薰（指受到儒家思想的薰陶），擴充躬行，力行的效果。適宜于千古流傳，如雷如霆，如日如月，震醒那些昏昧蟄伏的，破除那些幽深黑暗的。賢德啊，壽亭侯（關羽的爵位）！因此讚美他。\n\n宋岳武穆王像贊\n\n將軍（岳飛）的耿直光明，萬古沒有匹配。學射箭于老師，老師雖死，精神彷彿還在。用這種精神侍奉君主，性命也敢於不愛惜。出仕和隱退雖然不同，但忠心沒有改變。中原失去策略，醜惡的敵寇成為禍害。佔據我們的疆土，像犬羊一樣成群。將軍奮起憤怒，一掃腥穢。恢復神州，即將成功卻被廢止。心中知道秦檜奸詐，但君王的命令不敢違背。把死亡看得像回家一樣，坦然沒有後悔。光輝如同日月，照耀大地。不選擇賢能或愚笨，誰不仰慕敬佩？浙西的山巔，空虛地承受著像鼎一樣的祭器。中間有精舍，城山記載著他的事蹟。將軍沒有推辭，永遠作為法則的象徵。吉祥的人賜予福報，兇惡的人摧毀粉碎。我憑藉佛的慈悲，命令你不要退卻。\n\n吳江優婆夷周母薛孺人讚\n\n漢高祖（劉邦）大度，項羽強悍，在面臨生死離別的時候，也脫離不了兒女情態。又有青山白雲，二三十年，精修禪觀的人，臨終坐化也不多見，更何況是女子呢？薛孺人一生信奉佛法，勤奮至誠。往生凈土法門，所以在她臨終的時候，家業手製，兒孫滿前，毫無情見，超然坐脫。就此看來，那麼薛孺人超過漢高祖、項羽多了。或者有人認為，用高僧的讚語讚美一個女流之輩，不是虛妄之語啊！唉！沒有云彩的萬古吳江月，凈土蓮花盛開，火宅也飄散著香氣。\n\n偈\n\n示潯陽二邢偈（出自王宇泰《筆麈》）\n\n紫柏尊者（達觀可禪師）在潯陽，邢某前來慈悲。" ], "english_translations": [ "English version\n\nA Eulogy for General Guan, the Marquis of Hanshou\n\nThe radiance of today was revealed during the deer-shooting incident at Xutian (referring to Cao Cao testing his subordinates). The radiance of the deer-shooting at Xutian was revealed on the day of the Oath of the Peach Garden (referring to Liu Bei, Guan Yu, and Zhang Fei becoming sworn brothers). This radiance, this aspiration, further enhanced by the 'Wen Xun' of the Zuo Zhuan (referring to the influence of Confucianism), expands upon personal practice and the effect of diligent action. It is fitting that it endures for eternity, like thunder and lightning, like the sun and moon, awakening those who are dormant in darkness, dispelling the deep shadows. Virtuous indeed, Marquis of Shouting (Guan Yu's title)! Therefore, I praise him.\n\nA Eulogy for the Portrait of Yue Fei, the Martial Duke of Yue\n\nThe general's (Yue Fei's) integrity and brilliance are unmatched throughout the ages. He learned archery from his teacher, and though the teacher is gone, his spirit remains. Serving the ruler with this spirit, he dares not cherish his own life. Though his service and retirement may differ, his loyalty remains unchanged. The Central Plains lost its strategy, and vile enemies became a scourge. Occupying our territory, they formed packs like dogs and sheep. The general rose in anger, sweeping away the foul stench. He restored the divine land, but his success was thwarted. Knowing Qin Hui's treachery in his heart, he dared not disobey the ruler's command. He viewed death as returning home, calm and without regret. His radiance is like the sun and moon, illuminating the vast earth. Not choosing between the virtuous and the foolish, who does not admire and respect him? The peak of Western Zhejiang, emptily receives sacrificial vessels like tripods. Within is a refined residence, and Mount Cheng records his deeds. The general does not refuse, forever serving as a symbol of the law. Blessings are bestowed upon the auspicious, and the wicked are destroyed and crushed. I, relying on the Buddha's compassion, command you not to retreat.\n\nA Eulogy for Upasika Zhou, Mother Xue, of Wujiang\n\nHan Gaozu (Liu Bang) was magnanimous, and Xiang Yu was fierce, but even at the moment of life and death, they could not escape the emotions of children. Furthermore, those who diligently cultivate Chan contemplation for twenty or thirty years amidst green hills and white clouds, rarely achieve seated liberation at the moment of death, let alone women? Xue Ruren devoted her life to Buddhism, diligent and sincere. She practiced the Pure Land Dharma, so at the moment of her death, with her family and grandchildren before her, she had no emotional attachments and achieved liberation while seated. From this, we can see that Xue Ruren surpassed Han Gaozu and Xiang Yu. Perhaps some may think that praising a woman with the words of a high monk is not empty praise! Alas! The moon over Wujiang shines eternally without clouds, and lotus flowers bloom in the Pure Land, spreading fragrance even in the burning house.\n\nGatha\n\nA Gatha Shown to the Two Xings of Xunyang (From Wang Yutai's 'Bi Chen')\n\Master Zibo (Daguan K'o-ch'an) was in Xunyang, and Xing came seeking compassion." ] }
匡石二居士。同聲問曰。秦將白起。四十萬人。一日坑之。為是多人坑一。一報多人。為是多人罪重。天使坑耶。兩者疑結。交構胸中。唯愿尊者。開解疑情。頓剖積垢。尊者即說偈曰。昔多坑一。今一坑多。一屈一伸。箭鋒相值。本無所失。無失無疑。疑既不有。將何開解。以是印心。天遣非理。凡有報復。情有理無。情如夢中。理際非夢。夢中一多。醒后追思。何多何一。若離一念。古今延促。多一之辨。醉情昧理。不以比量。折衷非似。亢違聖斷。穿鑿橫計。非理設問。智者不答。茲憐若愚。強說是偈。自今而後。莫生此見。當於佛前。懺洗癡垢。福慧冥長。脫弗痛悛。終成魔外。吾語不真。吾舌當朽。
讀東坡夢齋銘偈(出王宇泰筆麈)
東坡居士曰。世人之心。因塵而有。未嘗獨立也。塵之生滅。無一念住。夢覺之間。塵塵相授。數傳之後。失其本矣。則以為形神不接豈非因乎。人有牧羊而復者。因羊而念馬。因馬而念車。因車而念蓋。遂夢曲蓋鼓吹。身為王公。夫牧羊之與王公亦遠矣。想之所因豈足怪乎。紫柏老人寓余齋中。與余讀夢齋銘。而示以偈曰。開眼見山河。閤眼山河見。能見既本一。所見豈有二。雖分夢與覺。能所覺夢等。如覺乃有待。夢或無待者。無待則獨立。何塵相引授。以
【現代漢語翻譯】 現代漢語譯本： 匡石二居士一同問道：『秦國將領白起，一次坑殺了四十萬人。這是多人坑一人，一人報復多人呢？還是多人罪孽深重，上天派遣來坑殺的呢？』這兩種疑惑交織在心中，希望尊者能夠開解疑惑，徹底消除積存的污垢。
尊者於是說了偈語：『過去是多人坑一人，現在是一人坑多人。一屈一伸，就像箭鋒相對。本來就沒有什麼損失，沒有損失就沒有疑惑。既然沒有疑惑，又有什麼需要開解的呢？用這個來印證心性。說是上天派遣是不合道理的。凡是報復，情理上有，道理上沒有。情感就像夢中，道理的邊界不是夢。夢中有一和多，醒來后追思，哪裡有多和一呢？如果離開一念，古今的長短，多和一的辨別，都是醉於情感而迷惑了道理。不要用比較衡量，折中也不像。違背聖人的判斷，穿鑿附會地橫加推測。這種不合道理的設問，智者是不會回答的。我憐憫你們的愚昧，勉強說是偈語。從今以後，不要再生起這種見解。應當在佛前，懺悔洗滌癡迷的污垢。福德和智慧在暗中增長，如果不痛改前非，最終會成為魔的眷屬。如果我的話不真實，我的舌頭應當腐爛。』
讀東坡《夢齋銘》偈（出自王宇泰《筆麈》）：
東坡居士說：『世人的心，因為塵埃而產生，從來沒有獨立過。塵埃的生滅，沒有一念停留。夢醒之間，塵埃互相傳遞，經過多次傳遞之後，就失去了它的本源。於是就認為形體和精神不相連線，難道不是因為這個原因嗎？有人放羊而又想起其他的，因為羊而想到馬，因為馬而想到車，因為車而想到車蓋，於是夢見曲柄傘和鼓樂，自己成為王公。放羊和王公也太遠了。所想的原因難道值得奇怪嗎？』
紫柏老人在我齋中居住，和我一起讀《夢齋銘》，並用偈語開示我說：『睜開眼睛看見山河，閉上眼睛也看見山河。能看見的本來就是一個，所看見的難道會有兩個嗎？雖然分為夢和覺，能見和所見，覺和夢都是一樣的。如果覺悟是有所依賴的，夢或許是無所依賴的。無所依賴就是獨立的，哪裡有塵埃互相牽引傳遞呢？』
【English Translation】 English version: Two laymen, Kuang Shi, asked in unison: 'General Bai Qi of Qin buried 400,000 people alive in one day. Is this many people burying one, and one retaliating against many? Or is it that the sins of many were heavy, and Heaven sent him to bury them? These two doubts are intertwined in our hearts. We hope that the Venerable can resolve our doubts and completely eliminate the accumulated defilements.'
The Venerable then spoke in verse: 'In the past, many buried one; now, one buries many. One bends, one stretches, like arrowheads facing each other. Originally, there is no loss; without loss, there is no doubt. Since there is no doubt, what needs to be resolved? Use this to seal the mind. To say that Heaven sent him is unreasonable. All retribution has emotion but no reason. Emotion is like a dream; the boundary of reason is not a dream. In a dream, there is one and many; after waking up, reflecting, where is the many and the one? If you leave the single thought, the length of ancient and modern times, the distinction between many and one, are all being drunk on emotion and confused by reason. Do not use comparison to measure; compromise is also unlike. To go against the judgment of the sages, to speculate and force interpretations is unreasonable questioning. A wise person will not answer. I pity your ignorance and reluctantly speak in verse. From now on, do not give rise to such views. You should repent and wash away the defilements of delusion before the Buddha. Blessings and wisdom will grow in secret. If you do not repent thoroughly, you will eventually become a follower of demons. If my words are not true, my tongue should rot.'
Reading the Gatha on the Dream Studio Inscription by Dongpo (from Wang Yutai's 'Brush Dust'):
Su Dongpo said: 'The minds of people in the world arise because of dust and have never been independent. The arising and ceasing of dust do not stay for a single thought. Between dreams and waking, dust is passed on to each other. After many transmissions, it loses its origin. Then they think that the body and spirit are not connected. Is this not the reason? Someone herding sheep then thinks of other things, because of the sheep he thinks of horses, because of horses he thinks of carriages, because of carriages he thinks of canopies, and then he dreams of curved canopies and musical performances, and he becomes a king. Herding sheep and being a king are too far apart. Is the reason for thinking about it strange?'
The Elder Zibo resided in my studio and read the 'Dream Studio Inscription' with me, and instructed me with a gatha: 'Opening your eyes, you see mountains and rivers; closing your eyes, you also see mountains and rivers. That which can see is originally one; how can that which is seen be two? Although divided into dream and awakening, that which can see and that which is seen, awakening and dream are the same. If awakening is dependent, dream may be independent. Being independent, where is the dust pulling and passing on to each other?'
此觀覺夢。開合見非異。但習俗橫執。謂夢覺真偽。如開眼無想。閤眼夢自除。吾本來覺者。非覺夢所囿。只此不囿光。照物初無累。明瞭若未起。覺夢亦無地。解此可轉經。用此經無字。無字轉無歇。塵剎熾然說。
什祖頂缽偈
無心頂缽。缽無輕重。有心分別。缽重不勝。由是而觀。物我本無。分別建立。又如茄子誤腳踏碎。心疑蝦蟆。閤眼討命。開眼見茄。蝦蟆無影。汝為佛子。常作此想。萬法無法。心生橫有。生死煩惱。亦復如是。
為顯居士乞米偈
法輪轉處食輪先。甘雨通宵注似泉。麥熟莫言非佛力。黑山延慶結因緣。
晴雨無常偈
萬佛莊前觀月色。月中無雨是真實。黑山延慶雨何來。遠近普沾皆利益。若使雨性晴性常。先天弗違聖慚德。須知陰晴事隨緣。緣燻熟處業用力。
顯慈息微庵字偈
根塵脫落。此心頓顯。顯則微妙。智識難見。日用靈然。江山踏遍。歸來報本。見偈始驗。
示支檀拳手偈
眾生無明熾。執身招生死。聖人愍其愚。教以觀一四。見四了不昧。一身不可得。此滌凡夫垢。非是二乘執。又以一遣四。四亦不可得。一四俱不有。直下無生智。不可以數求。不可以情會。情數兩坐斷。肉塊金剛體。譬如手作拳。或者作
拳想。或以拳作手。或者作手想。拳若有拳性。作手不可得。手若有手性。作拳不可得。拳手兩無性。執者寧非惑。雖無拳手性。拳手宛然爾。我此拳手偈。相逢誰薦取。自信合佛心。龍神謹護持。凡愿見聞者。俱悟無生理。
婆子拋兒水中
臭口才開驀一橈。老婆無計雪腥臊。便將赤子拋寒浪。惹得魚龍四海囂。
頌德山托缽
托缽因緣不甚難。耳邊密啟即幽關。相逢就里知歸處。萬妙千玄片餉間。
偶偈
落花滿地已春深。長日空堂演梵音。若要靈臺無一物。好將四蘊細推心。
毒鼓頌
見身可得生死媒。介然有知憎愛本。若人兩者了無性。境緣順逆涂毒鼓。
降魔偈
若人精進時。動靜境界中。一切善惡想。皆自心變現。故得自心者。眾魔不能惑。如未得心人。彼現作自觀。除自心之外。萬有不可得。不可得中若有魔。何異層冰覓猛焰。如是諦觀自心空。心空境寂魔不有。魔既不有佛不生。佛不生處光充滿。此光有緣得睹者。順逆關頭恒自在。持是自在度含識。佛燈終古照無盡。一切魔屬當護持。此偈若不護持。魔種不能活。
交蘆庵偈
萬象皆交蘆。了達何好醜。渴鹿逐陽焰。愈近轉非有。瞥起凡聖情。夢中生取捨。輸與溈山牛
【現代漢語翻譯】 現代漢語譯本 拳想。或者以拳頭想像成手。或者以手想像成拳頭。拳頭如果真有拳頭的自性，那麼就無法變成手。手如果真有手的自性，那麼就無法變成拳頭。拳頭和手本來就沒有自性，執著於它們的人難道不是迷惑嗎？雖然沒有拳頭和手的自性，但拳頭和手宛然存在。我這關於拳和手的偈語，相逢時有誰能推薦領會？自信它契合佛心，龍天護法神會謹慎護持。凡是願意見到和聽聞此偈語的人，都能領悟無生的道理。
婆子拋兒水中 拙劣的口才剛一開啟就如同船槳撥水。老婦沒有辦法洗刷腥臭的羞臊。竟然將親生骨肉拋入寒冷的波浪中，惹得魚龍在四海喧囂。
頌德山托缽 托缽的因緣並不難得，在耳邊秘密開啟的就是幽深的關隘。相逢在此處就能知道歸宿，萬妙千玄就在片刻之間。
偶偈 落花滿地，已是暮春時節。漫長的白日裡，空曠的殿堂中迴盪著梵音。如果想要讓靈臺空無一物，最好仔細地用智慧去分析色、受、想、行這四蘊。
毒鼓頌 執著于身體是生死輪迴的媒介。稍微產生知覺，就會有憎恨和喜愛的根本。如果有人明白這兩者都沒有自性，那麼順境和逆境都如同塗有毒藥的鼓。
降魔偈 如果有人精進修行時，在動靜的境界中，一切善惡的想法，都是自己心識的變現。所以能夠認識自己心識的人，眾魔就不能迷惑他。如果是不認識自己心識的人，魔會顯現來作為他自己的觀想對象。除了自己的心識之外，萬事萬物都是不可得的。在不可得之中如果還有魔，那和在冰層中尋找猛烈的火焰有什麼區別？像這樣仔細觀察，就會發現自己的心識是空性的。心識空了，外境也就寂靜了，魔就不存在了。魔既然不存在，佛也不會生起。佛不生起的地方，光明就充滿。這光明有緣分得以見到的人，在順境和逆境中都能恒常自在。用這自在來度化一切眾生，佛燈永遠照耀沒有窮盡。一切魔眾應當護持此偈語，如果此偈語不被護持，魔的種子就不能存活。
交蘆庵偈 萬象都像交織的蘆葦，明白了就沒有好壞醜陋之分。口渴的鹿追逐陽光形成的幻影，越靠近越發現它不存在。稍微生起凡夫和聖人的分別心，就像在夢中產生取捨。不如把這些都輸給溈山的水牛。
【English Translation】 English version Thinking of a fist. Or imagining a fist as a hand. Or imagining a hand as a fist. If a fist truly has the nature of a fist, then it cannot become a hand. If a hand truly has the nature of a hand, then it cannot become a fist. Fist and hand both have no inherent nature. Isn't one who clings to them deluded? Although there is no inherent nature of fist and hand, fist and hand are clearly there. My verse about fist and hand, when encountered, who can recommend and understand it? I am confident it aligns with the Buddha's mind, and the dragons and gods will carefully protect it. All who wish to see and hear this verse will awaken to the principle of no-birth (anutpāda).
Old Woman Throwing Her Child into the Water A clumsy mouth just opens like an oar stirring water. The old woman has no way to wash away the fishy shame. She actually throws her own child into the cold waves, causing the fish and dragons to clamor in the four seas.
Venerable Deshan Begging for Alms The karmic connection of begging for alms is not difficult to obtain; what is secretly opened at the ear is the profound gateway. Meeting here, one knows the place of return; myriad wonders and thousands of mysteries are within a moment.
Occasional Verse Falling flowers cover the ground, it is already late spring. In the long days, the empty hall echoes with the sound of Brahma. If you want the spiritual platform to be without a single thing, it is best to carefully analyze the four aggregates (skandhas) of form, feeling, perception, and volition.
Ode to the Poison Drum Clinging to the body is the medium for birth and death. Slightly arising awareness is the root of hatred and love. If one understands that both have no inherent nature, then favorable and unfavorable circumstances are like a drum coated with poison.
Subduing Demons Verse If a person is diligent in practice, in the states of movement and stillness, all thoughts of good and evil are transformations of one's own mind. Therefore, one who attains one's own mind, the demons cannot delude. If it is a person who has not attained their own mind, the demons will appear as objects of their own contemplation. Apart from one's own mind, all things are unattainable. If there are demons in the unattainable, how is it different from seeking fierce flames in layers of ice? Observing thus, one's own mind is empty. When the mind is empty, the environment is still, and demons do not exist. Since demons do not exist, Buddhas do not arise. Where Buddhas do not arise, light is full. Those who are destined to see this light are always free at the critical junctures of favorable and unfavorable circumstances. Holding this freedom, one liberates all sentient beings. The Buddha's lamp shines eternally without end. All demon retinues should protect this verse. If this verse is not protected, the seeds of demons cannot live.
Verse of the Reed Hut All phenomena are like intertwined reeds; understanding them, there is no good or bad, beautiful or ugly. A thirsty deer chases the mirage of sunlight; the closer it gets, the more it is nonexistent. Slightly arising the emotions of ordinary and holy, one creates acceptance and rejection in a dream. It's better to lose all of these to the water buffalo of Guishan.
。水足眠深綠。
題姑蘇寒山寺壁間寒山拾得像
虛空其懷。金石其質。古之今之。對面不識。
又。
奇峰難以狀其骨。閑云無以喻其心。吾不知其誰氏之子。奚超曠而精深。
又。
洞然劫火燒虛空。兩個頭陀漫作風。若問安身在何處。可郎須上好藏蹤。
題明月寺
虛無萬象本。玄遠精神門。杜門而拔本。進德何所據。哀哉無事界。墮落難出去。死水不藏龍。藏龍鬚活水。譬如一枝花。春光寧有際。此言固雖淡。味之頗有理。
題竹塢石室
何處無青山。片心灰冷艱。片心灰冷易。智拔萬重關。
師拈末句問曇文。答曰。竹密不妨流水過。山高豈礙白雲飛。師命文三拜曰。先以定動。后以智拔。汝說不免現成。
五色糞偈
男女念不動。赤白則不流。赤白既不流。我身安可得。我若念不動。赤白難所主。諦觀三緣中。身心冰底焰。冰底若有焰。冰則不名冰。智者如是觀。深入如三昧。百花林下臥。弗殊荒冢間。欽壇成荒冢。游者誰復留。假使有香餌。進之不肯食。怖畏掣肘去。寧敢生盻顧。惟有紫柏翁。同觀無二見。
破執偈
形骸如皮鬥。心識若巨燭光。焰本無際。皮斗罩不明。忽然揭皮鬥。光即滿天地。此
【現代漢語翻譯】 現代漢語譯本： 水足，睡眠深沉，綠色滿眼。 題姑蘇寒山寺壁間寒山（Hanshan，唐代詩人）拾得（Shide，寒山的同伴）像 其胸懷如虛空般廣闊，其品質如金石般堅定。古往今來，即使面對面也難以認識。 又。 奇峰難以描繪其骨骼，閑云無法比喻其心境。我不知道他們是誰家的孩子，為何如此超脫曠達而又精深。 又。 即使劫火（kalpa fire，世界末日之火）洞然燃燒虛空，這兩個頭陀（dhuta，苦行僧）也只是悠然地當作清風拂過。如果問他們安身在何處，最好到可以好好藏匿軌跡的地方去。 題明月寺 虛無是萬象的根本，玄遠是精神的門徑。閉門而拔除根本，進德又有什麼依據呢？可悲啊，無事之境，墮落後難以出去。死水無法藏龍，藏龍必須是活水。譬如一枝花，春光哪裡會有盡頭呢？這些話雖然平淡，但細細品味卻很有道理。 題竹塢石室 哪裡沒有青山呢？只是心中一片灰冷難以改變。心中一片灰冷容易改變，用智慧可以突破萬重關卡。 師父拈出末句問曇文（Tanwen，人名），曇文回答說：『竹子再密也擋不住流水流過，山再高又怎麼會阻礙白雲飛翔呢？』師父命曇文三拜，說：『你先用定力來動搖它，然後用智慧來拔除它。你的說法不免落入現成窠臼。』 五色糞偈 男女之念若能不動，赤白二精（rakta and shukra，指男女精液）就不會流失。赤白二精既然不流失，我的身體又怎麼能被得到呢？我如果念頭不動，赤白二精就難以被主宰。仔細觀察三緣（tri-hetu，三種因緣）之中，身心就像冰底的火焰。冰底如果真有火焰，冰就不能稱之為冰了。智者如果這樣觀察，就能深入如三昧（samadhi，禪定）。在百花林下安臥，和荒涼的墳墓之間沒有區別。欽壇（Qintan，地名）變成荒冢，遊人又有誰會停留呢？即使有香甜的餌食，送給他也不會肯吃。因為害怕而縮回手去，哪裡還敢回頭看一眼。只有紫柏翁（Zibo，人名），和我一同觀察，沒有二見。 破執偈 形骸就像一個皮囊，心識就像巨大的燭光。火焰本來就沒有邊際，皮囊遮蓋就無法明亮。忽然揭開皮囊，光明立刻充滿天地。這就是
【English Translation】 English version: Water sufficient, sleep deep, green fills the eyes. Inscribed on the wall of Hanshan Temple in Gusu (present-day Suzhou), depicting Hanshan (Hanshan, Tang Dynasty poet) and Shide (Shide, Hanshan's companion) His heart is as vast as the void, his quality as firm as metal and stone. From ancient times to the present, even face to face, one cannot recognize him. Again. Strange peaks cannot describe his bones, idle clouds cannot compare to his mind. I do not know whose child he is, why is he so detached, broad-minded, and profound. Again. Even if the kalpa fire (kalpa fire, the fire of the end of the world) burns through the void, these two dhutas (dhuta, ascetic monks) merely take it as a gentle breeze. If asked where they dwell, it is best to go to a place where one can hide their tracks well. Inscribed at Mingyue Temple (Bright Moon Temple) Emptiness is the root of all phenomena, the profound and distant is the gateway to the spirit. Shutting the door and uprooting the root, what basis is there for advancing virtue? Alas, the realm of no affairs, once fallen into, is difficult to escape. Dead water cannot harbor a dragon; to harbor a dragon, there must be living water. Like a flower, how can the spring light have an end? These words, though plain, are quite reasonable when savored. Inscribed at the Stone Chamber in the Bamboo Grove Where is there no green mountain? It's just that a heart of cold ashes is difficult to change. A heart of cold ashes is easy to change; with wisdom, one can break through ten thousand barriers. The master picked up the last sentence and asked Tanwen (Tanwen, a person's name). Tanwen replied, 'No matter how dense the bamboo, it cannot stop the flowing water; no matter how high the mountain, how can it hinder the flying white clouds?' The master ordered Tanwen to bow three times and said, 'You first use stillness to move it, then use wisdom to uproot it. Your saying inevitably falls into ready-made clichés.' Gatha on Five-Colored Excrement If the thoughts of men and women do not move, the red and white essences (rakta and shukra, referring to male and female semen) will not flow away. Since the red and white essences do not flow away, how can my body be obtained? If my thoughts do not move, the red and white essences will be difficult to control. Carefully observing the three causes (tri-hetu, three causes and conditions), the body and mind are like flames under ice. If there are truly flames under the ice, then the ice cannot be called ice. If the wise observe in this way, they can deeply enter samadhi (samadhi, meditative absorption). Lying down under a forest of hundreds of flowers is no different from being in a desolate tomb. Qintan (Qintan, a place name) becomes a desolate tomb; who among the travelers will remain? Even if there is fragrant bait, he will not be willing to eat it. Fearing, he pulls back his hand, how dare he even glance back. Only Zibo (Zibo, a person's name), observes with me, without a second view. Gatha on Breaking Attachments The physical body is like a leather bag, the mind is like a giant candle flame. The flame originally has no boundaries; covered by the leather bag, it cannot be bright. Suddenly uncovering the leather bag, the light immediately fills heaven and earth. This is
據橫計言。皮斗燭不同。了達橫計空。說甚皮斗異。
五言偈
白雲雖無心。去住亦有度。清風則同行。驚飆不隨舞。卷舒懶希時。惟乃率其故。孤峰與高松。長空及深塢。來往任悠悠。那受塵侵侮。
又。
承蜩蜩不飛。蜩飛我有意。蜩正不飛時。蜩我本無二。有二則情生。情生神不凝。神凝我物敵。彼此各有形。有心尚不可。有形安可承。工在累丸起。其次乃忘形。我形若不忘。累丸終不來。形忘貴無我。無我神始凝。此旨頓然曉。可以學長生。
渡江偈示戴生升之
夢中見海不敢渡。開眼見川不敢涉。分明陸障非水障。陸障若消海可涉。此理現成誰不知。不知端為情所結。解結之人虛可步。山壁由之火不熱。善哉男子能悟此。去來長江蘆莫折。
墮生歌
君不見溈山水牯牛。蹄角異常流。苗稼從他茂。不犯莫相尤。白雲叱。郭公立。石火電光喻莫及。縱使兒童解著鞭。聖凡路上難收拾。曹溪水。云巖草。城市山林恣幽抱。相逢若問有何能。耕破虛空種梨棗。這家風。輸與我右即右兮左即左平田淺草總生涯。譬水方圓無不可。或時上。或時下。逆順縱橫寧玩把。龐公未是就中人。當場且握雪團打。休妄想。皆影響。覿面相呈謾鹵莽。夢中蹴踏龍象棋。一著參差
【現代漢語翻譯】 現代漢語譯本 根據橫向比較的說法，『皮』（身體）和『斗燭』（比喻短暫的生命）是不同的。如果能徹悟橫向比較的虛空性，又有什麼『皮』和『斗燭』的差別可言呢？
五言偈
白雲雖然沒有心，但它的去留也有一定的規律。清風總是與它同行，而狂風卻不能讓它隨之起舞。舒捲變化不刻意追求時機，只是順應其本性。孤立的山峰和高大的松樹，廣闊的天空和幽深的峽谷，白雲來來往往，悠然自在，哪裡會受到塵世的侵擾？
又。
粘蟬的人希望蟬不飛走，蟬飛走時我才會有所行動。蟬正好不飛的時候，蟬和我原本就沒有分別。有了分別，情執就產生了，情執產生，精神就不能凝聚。精神凝聚，我就與外物對立，彼此各有形體。有心尚且不可以，有形又怎麼可以執著呢？功夫在於能把很多彈丸累積起來，其次是忘掉形體。如果我的形體不能忘掉，累積彈丸的功夫終究不會到來。忘掉形體，貴在無我，無我，精神才能開始凝聚。這個道理如果能立刻明白，就可以學習長生之道。
渡江偈示戴生升之
在夢中見到大海，不敢渡過；睜開眼睛見到小河，也不敢涉水。明明是陸地的阻礙，而不是水的阻礙。如果陸地的阻礙消除了，大海也可以渡過。這個道理本來就現成，誰不知道呢？不知道的原因，完全是被情執所束縛。解開情結的人，可以在虛空中行走，在山壁上行走，火也燒不熱。好啊，男子漢能夠領悟這個道理，來來往往于長江之上，就像蘆葦一樣，不必折斷。
墮生歌
你沒看見溈山的水牯牛嗎？它的蹄角與衆不同。稻苗莊稼任憑它去糟蹋，不侵犯它就不要互相責怪。白雲呵斥它，郭公站在那裡。石火電光般的比喻難以企及。即使是兒童懂得拿著鞭子抽打它，在聖凡的道路上也難以收拾。曹溪的水，云巖的草，城市山林，任憑它幽靜地擁抱。如果相逢有人問我有什麼才能，那就是耕破虛空，種植梨棗。這家的家風，輸給我，向右就向右，向左就向左，平坦的田地和淺淺的草地，就是我全部的生活。好比水，放在方的容器里就方，放在圓的容器里就圓，沒有什麼不可以。有時向上，有時向下，逆境順境，縱橫馳騁，不必玩弄把戲。龐蘊公還不是這裡面的人，當場就握著雪團打。停止妄想，一切都是影響。當面相呈，只是徒勞的魯莽。夢中踢著龍的象棋，一步走錯，就會滿盤皆輸。
【English Translation】 English version According to horizontal comparison, 『skin』 (the body) and 『candle』 (a metaphor for fleeting life) are different. If one can thoroughly understand the emptiness of horizontal comparison, what difference is there between 『skin』 and 『candle』?
Five-Character Verse
Although white clouds have no mind, their comings and goings have a certain order. Gentle breezes always accompany them, but violent winds cannot make them dance. Unfolding and rolling up, they lazily avoid seeking the right time, only following their nature. Solitary peaks and tall pines, vast skies and deep valleys, the white clouds come and go at their leisure, how could they be defiled by the dust of the world?
Also.
The cicada catcher hopes the cicada will not fly away; only when the cicada flies away will I take action. When the cicada is not flying, the cicada and I are originally not separate. If there is separation, attachment arises; when attachment arises, the spirit cannot be concentrated. When the spirit is concentrated, I am opposed to external things, and each has its own form. Having a mind is already not permissible, how can one cling to form? The skill lies in being able to accumulate many pellets, and the next step is to forget the form. If my form cannot be forgotten, the skill of accumulating pellets will never come. Forgetting the form is valued for its selflessness; without self, the spirit can begin to concentrate. If this principle can be understood immediately, one can learn the way to longevity.
Verse for Crossing the River, Shown to Dai Shengzhi
In a dream, seeing the sea, I dare not cross it; opening my eyes and seeing a small river, I dare not wade through it. Clearly, it is the obstacle of the land, not the obstacle of the water. If the obstacle of the land is removed, the sea can also be crossed. This principle is readily available, who does not know it? The reason for not knowing is entirely because one is bound by attachment. One who unties the knot can walk in emptiness, walk on the mountain wall, and fire will not burn. Good, a man can understand this principle, coming and going on the Yangtze River, like a reed, without needing to be broken.
Song of Falling into Birth
Have you not seen the water buffalo of Mount Wei? Its hooves and horns are extraordinary. Let it trample the rice seedlings and crops; if it does not offend, do not blame each other. White clouds scold it, Guo Gong stands there. The metaphor of lightning and flint is difficult to reach. Even if a child knows how to whip it, it is difficult to control on the path of the sacred and the mundane. The water of Cao Xi, the grass of Yunyan, cities and mountains, let it embrace them quietly. If someone asks me what talent I have, it is to plow through emptiness and plant pear and jujube trees. This family's style, give it to me, to the right is to the right, to the left is to the left, flat fields and shallow grass are my whole life. Like water, it is square in a square container, round in a round container, nothing is impossible. Sometimes up, sometimes down, adversity and prosperity, galloping horizontally and vertically, there is no need to play tricks. Pang Yun is not yet one of these people, he just holds a snowball and hits it on the spot. Stop fantasizing, everything is an influence. Presenting it face to face is just a futile rashness. Kicking the dragon's chess pieces in a dream, one wrong move, and the whole game is lost.
三十杖。此綱領。豈易逞。笑殺捉風並捕影。獨許章郎蓄養深。搖頭擺尾那堪省。那堪省那堪省。春來處處泥沒脛。一聲短笛月明高。不脫蓑衣臥。誰肯收。芒繩系枯柳。人兮牛兮無煩守。斗柄從教夜半移。憨眠如醉君知否。
感懷歌
古云蜀道危。又云長江險。蜀道攀蘿度不難。長江無風亦可還。惟有人心危險極。千奇萬怪不可測。論交滿口如蜜甜。誰知甜內皆荊棘。荊棘刺人人不死。心刺刺人死未止。忽地思量怕殺人。究竟總因情所致。情關未破莫論交。論交須待情關破。情關破了冤親齊。寧有相知仍見過。
示王二峰歌
憐君今年四十九。燈下相參面目丑。昔日容顏今日無。韶華過眼能幾有。燕山見我不相見。慈壽香雲浮片片。不見因緣意最深。渠儂未必能親薦。我本云外人。胸中何所欲。去來若轉蓬。豈肯墮流俗。王二峰王二峰。長橋月明清淺中。朝三暮四但如此。吳江水急鎖垂虹。子未生功未建。等閑雙𩯭白上來。世故紛紛更難遣。一息不來身無主。身外所有豈能住。固有常光變黑風。羽毛鱗甲頻來去。天地生我不能育。資我生者 聖君祿。祿無窮而生有涯。相逢幾個能回燭。呵呵呵會也么。老僧饒舌為誰何。來年桃李如今歲紅白枝枝風雨多。更有一般堪痛處。大頭不是小頭和。
王二峰。余妻父也。萬曆己丑進士。禮部郎中繆仲淳覆舟鶯脰湖中。二峰救起。解衣推食。遂為生死交。后將赴任。同仲淳謁大師。示之以歌。無句不驗。二峰功名子嗣之念甚切。故開示對病發藥。于中甫先生簡老人稿。凡類神異者。悉不採錄。余為翁婿。此歌得存。末小頭似指余內。內為翁舜女。既無出亦四十九而亡爾。周永肩性贊識。
斷凡禪人恢復天池贈之以偈並序
天池子曰。凡可斷乎。曰斷凡之情。非斷凡之法。法若可斷。何殊離波求水。山外覓云乎。若然者凡情既斷。雖鑊湯爐炭淫坊酒肆。皆蓮華凈土耳。況斷凡禪人。高臥層峰。與鹿豕游。果有凡可觀乎哉。無凡可斷乎哉。雖然。情根久植。非力斷之。終難得佛也。斷凡禪人恢復天池。其寸心之苦。一生九死而乃克功。紫柏道人哀其初心。聊此贈之。
雲石可以臥。松泉可以弄。鳥語恣所聞。客去何必送。天池龍睡隱。庭竹堪棲鳳。隔嶺花山鐘。當陽蒼土洞。斷凡心不生。六月煙霞凍。此意向誰道。搊鼻難忍痛。
示廣燈法名偈
兩度廣燈今已見。祖翁何事太留遲。箇中別有通霄路。鐵壁銀墻自在馳。
此偈非凡夫心量測識。徴或不遠於鑾識。
贈清原寶藏秀峰二禪人
方始悲秋又復春。百
【現代漢語翻譯】 現代漢語譯本： 王二峰（Wang Erfeng），是我的岳父。他是萬曆己丑年的進士。禮部郎中繆仲淳（Miao Zhongchun）在鶯脰湖（Yingdou Lake）中翻船，王二峰救起了他，並解下自己的衣服給他穿，拿出食物給他吃，於是兩人成了生死之交。後來王二峰將要赴任，與繆仲淳一同拜見大師，大師給他展示了一首歌，歌中的每一句都應驗了。王二峰對功名和子嗣的念頭非常強烈，所以大師的開示是針對他的病癥而下的藥。于中甫先生（Yu Zhongfu）的《簡老人稿》（Jian Laoren Gao）中，凡是類似神異的記載，我都沒有采錄。我作為他的女婿，這首歌才得以儲存。最後的小字似乎是指我的妻子，我的妻子是王二峰的女兒，既沒有出家也四十九歲就去世了。周永肩（Zhou Yongjian）很有鑑賞力，特此記錄。
斷凡禪人恢復天池贈之以偈並序
天池子（Tianchi Zi）說：『凡是可以斷除的嗎？』回答說：『斷除的是凡夫的情執，而不是斷除凡夫的法。如果法可以斷除，那和離開波浪去尋找水，在山外去尋找云有什麼區別呢？』如果這樣，凡夫的情執既然斷除了，即使是在鑊湯、爐炭、淫坊、酒肆，也都是蓮花凈土。更何況斷凡禪人（Duanfan Chanren）高臥在層峰之上，與鹿和豬一起遊玩，果真有什麼凡夫俗事可以觀看的嗎？沒有什麼凡夫俗事可以斷除的嗎？』雖然如此，情慾的根源已經種植很久了，如果不用力斷除它，終究難以得佛。斷凡禪人恢復天池，他內心的痛苦，一生經歷了九死才得以成功。紫柏道人（Zibo Daoren）哀憐他的初心，姑且贈送他這首偈。
雲石可以躺臥，松泉可以玩弄。鳥語可以隨意聽聞，客人離去何必相送。天池隱蔽著龍的睡姿，庭院的竹子可以供鳳凰棲息。隔著山嶺傳來花山寺的鐘聲，正對著陽光的是蒼土洞。斷凡的心念不生，六月里煙霞凝凍。這番心意向誰訴說，摀住鼻子也難以忍受痛苦。
示廣燈法名偈
兩次見到廣燈（Guangdeng），如今已經見到了。祖師為什麼還要如此遲疑？其中另有一條通往天空的道路，在鐵壁銀墻中自在馳騁。
這首偈不是凡夫的心量所能測度的。或許離鑾識（Luanshi）不遠。
贈清原寶藏（Qingyuan Baozang）、秀峰（Xiufeng）二禪人
剛開始悲嘆秋天又迎來了春天，一百年如同白駒過隙。
【English Translation】 English version: Wang Erfeng (Wang Erfeng), was my father-in-law. He was a Jinshi (successful candidate in the highest imperial examination) in the year of Ji Chou during the Wanli reign. Miao Zhongchun (Miao Zhongchun), a secretary of the Ministry of Rites, capsized in Yingdou Lake (Yingdou Lake). Wang Erfeng rescued him, took off his own clothes to give him, and offered him food, thus they became sworn brothers in life and death. Later, when Wang Erfeng was about to take office, he visited a master with Miao Zhongchun. The master showed him a song, and every line in it came true. Wang Erfeng's desire for fame and offspring was very strong, so the master's teachings were like medicine prescribed for his specific ailment. In Mr. Yu Zhongfu's (Yu Zhongfu) 'Drafts of Old Jian' (Jian Laoren Gao), I did not include any records that were similar to supernatural events. As his son-in-law, I was able to preserve this song. The small characters at the end seem to refer to my wife, who was Wang Erfeng's daughter, who neither became a nun nor lived past forty-nine. Zhou Yongjian (Zhou Yongjian) had a keen eye for appreciation and recorded this.
A Verse and Preface Presented to Chan Monk Duanfan on Restoring Tianchi
Tianchi Zi (Tianchi Zi) said, 'Can the mundane be severed?' The answer is, 'Sever the emotions of the mundane, not the methods of the mundane. If the methods could be severed, how would it be different from seeking water away from the waves, or searching for clouds outside the mountains?' If that is the case, once the emotions of the mundane are severed, even in boiling cauldrons, fiery furnaces, brothels, and taverns, all are lotus-filled pure lands. Moreover, Chan Monk Duanfan (Duanfan Chanren) sleeps high on the layered peaks, playing with deer and pigs. Is there truly anything mundane to observe? Is there nothing mundane to sever?' Even so, the roots of emotion have been planted for a long time. If one does not forcefully sever them, it will ultimately be difficult to attain Buddhahood. Chan Monk Duanfan restored Tianchi, the suffering in his heart, experiencing nine deaths in one lifetime before finally succeeding. Daoist Zibo (Zibo Daoren) pities his initial aspiration and presents him with this verse.
The cloud stone can be laid upon, the pine spring can be played with. The birds' songs can be heard at will, why bother to see off guests when they leave. Tianchi conceals the sleeping posture of a dragon, the bamboo in the courtyard is fit for phoenixes to perch. Across the mountains comes the sound of the Hua Shan Temple bell, facing the sun is the Cangtu Cave. The mind of Duanfan does not arise, in June the mist and haze freeze. To whom can this intention be conveyed, holding one's nose is difficult to endure the pain.
A Verse Showing the Dharma Name Guangdeng
Twice have I seen Guangdeng (Guangdeng), now I have seen him. Why did the ancestral master delay so long? Within it, there is another road leading to the sky, freely galloping within iron walls and silver barriers.
This verse cannot be measured by the mind of ordinary people. Perhaps it is not far from Luanshi (Luanshi).
Presented to the Two Chan Monks Qingyuan Baozang (Qingyuan Baozang) and Xiufeng (Xiufeng)
Just beginning to lament autumn, spring arrives again. A hundred years pass like a white colt flashing past a crack.
年豈止過駒塵。黑頭若許黃金買。不死輸也富貴人。
住來無著與天親。市上安禪道自真。少欲何須觀白骨。有緣曾不破清貧。寒流並汲澆瓜菜。古佛同修愍世塵。最是一般堪愛處。共甘澹泊懶求人。
牢山訪憨清公
吾道沉冥久。誰唱齊魯風。閑來居海上。名誤落山東。水接田橫島。云連慧炬峰。相尋不相見。踏遍法身中。
諸城道中乞食
秋風古䇿輕。曉揭淺溪清。此日風霜色。誰家鼓鈸聲。疏林明海曙。曲徑勘人情。白足空回缽。蒼頭聞令行。
詩
送幻居講主之徑山
吾久浪山海。茲將息影何。念爾為前茅。且建安樂窩。雙徑固迷迥。五峰亦嵯峨。松濤鳴碧空。舌相真奇那。
登錦屏山
日上長歌度彩虹。隔江煙火古蠶叢。危峰欲墮松根抱。浩露初殘花影空。山水不殊前代色。衣冠猶帶野人風。白鷗訝我登臨晚。來去飛鳴錦浪中。
與王圖南出塵
出塵地不遠。貴在方寸虛。憎愛匪關心。逆順常自如。芳草總心訣。白雲皆禪書。能將耳檢閱。除我誰復儒。
示範君昭
處處青山有白雲。此回何處更逢君。流泉若使眼根聽。始信楞嚴非見聞。
過姑蘇北峰支公隱處
松根抱石不知勞。誰向空山守寂寥。老
我遍參行腳倦。笑來此地種靈苗。
紫柏尊者別集卷之二 卍新續藏第 73 冊 No. 1453 紫柏尊者別集
紫柏尊者別集卷之三
虞山白衣私淑弟子矇叟錢謙益纂閱
徑山寂照六世孫傳臨濟宗契㯋壽梓
書問
與馮開之共十六首
貧道初辱法愛。猶不敢承教。及請赦文石罪。始獲領益下風。自是公信此道。如釘入木。既進不復出。雖有奴兒婢子。鼓惑侍者。使蔽聰明。相成頂墮。然仗佛之靈。見地日清。惟綱宗之旨未了。綱宗譬諸符璽。符璽在我。生殺誰奪。一失符璽。雖王侯亦莫能賞罰人矣。今茲黑白。孰不看幾則公案。尋常自謂明瞭。及被人覿面拶著。便如雷瞋相似。眉眼雖動。愧然無所措置。此綱宗不明故也。邇來士大夫中。知好惡者實難其人。即僧輩亦不多得。惟公大憤精神。參究諦當。做個雙眼圓明的護法菩薩。貧道初未敢以此望公。自公於此道微有信入。實望公不淺。然猶以公世故重而道念輕。恐中心柱子。不甚牢固。又君子親而不能久。小人知而不能遠。不能久終必我遠矣。不能遠終必我親矣。君子遠而小人親。恐外面夾持又無其人。公如肯慰貧道之望。須無忘貧道之言。
又。
別來甚久。南北殊絕。了無音寄。何世道涼薄
【現代漢語翻譯】 現代漢語譯本： 我走遍各地參訪已經疲倦，笑著來到這裡播種菩提的幼苗。
《紫柏尊者別集》卷二 《卍新續藏》第73冊 No. 1453 《紫柏尊者別集》
《紫柏尊者別集》卷三
虞山白衣私淑弟子矇叟錢謙益 纂閱
徑山寂照六世孫傳臨濟宗契㯋壽梓
書信
與馮開之共十六首
貧道最初受到您的法愛，還不敢接受您的教誨。等到您請求赦免文石的罪過，我才得以領受您的教益。從此以後，您對這個道的信心，就像釘子釘入木頭一樣，既已進入就不會再出來。即使有奴僕婢女，蠱惑侍者，使您矇蔽了聰明，互相促成一起墮落，然而仰仗佛的靈力，您的見地日益清明。只是綱宗（指禪宗的關鍵宗旨）的旨意還沒有了悟。綱宗譬如符璽（古代帝王印章），符璽在我手中，生殺予奪的大權就在我手中。一旦失去符璽，即使是王侯也不能賞罰人。如今的黑白是非，誰不看幾則公案（禪宗的案例）？尋常時候自認為明白了，等到被人當面逼問，便如雷霆震怒一般，眉眼雖然在動，卻慚愧地不知如何應對。這就是綱宗沒有明白的緣故。近來士大夫中，知道好壞的人實在難以找到，即使是僧人中也不多見。只有您大發精神，參究得真實妥當，做一個雙眼圓明的護法菩薩。貧道最初未敢這樣期望您，自從您對這個道稍微有了信入，實在對您期望不淺。然而還是認為您世俗事務繁重而道念輕微，恐怕中心的柱子，不是很牢固。而且君子親近而不能長久，小人知道而不能遠離。不能長久最終必然會疏遠我，不能遠離最終必然會親近我。君子疏遠而小人親近，恐怕外面夾持又沒有那樣的人。您如果肯慰藉貧道的期望，務必不要忘記貧道的話。
又。
分別以來很久了，南北相隔遙遠，完全沒有音信寄來。為什麼世道如此涼薄？
【English Translation】 English version: I am weary from traveling everywhere to seek enlightenment, and I smile as I come here to plant the seedlings of spiritual awakening.
Collected Works of Venerable Zibo, Volume 2 Supplement to the Wan (卍) Tripitaka, Volume 73, No. 1453, Collected Works of Venerable Zibo
Collected Works of Venerable Zibo, Volume 3
Qian Qianyi, the recluse Mengsou from Yushan, a lay disciple who privately admired him, compiled and reviewed this.
Shouzi of Qi Ying, a sixth-generation descendant of Jizhao at Jing Mountain, transmitted the Linji (Rinzai) School.
Letters
Sixteen letters to Feng Kaizhi
This humble monk initially received your Dharma love but did not dare to accept your teachings. It was only when you requested the pardon of Wen Shi's crime that I was able to receive your beneficial influence. From then on, your faith in this Way was like a nail driven into wood, once in, never to come out. Even if there were servants and maids, bewitching attendants, causing you to obscure your wisdom, and mutually contributing to a downfall, yet relying on the spiritual power of the Buddha, your understanding became clearer day by day. Only the meaning of the guiding principle (Gang Zong) [the key tenets of Chan Buddhism] has not yet been understood. The guiding principle is like a talisman seal [imperial seal]. If the talisman seal is in my hand, the power of life and death is in my hand. Once the talisman seal is lost, even a king or marquis cannot reward or punish people. Nowadays, who does not look at a few koans [Zen Buddhist case studies] to distinguish between black and white? Usually, one thinks one understands, but when confronted face to face, one is like being struck by thunder, eyebrows and eyes moving, yet ashamed and at a loss. This is because the guiding principle is not understood. Recently, among the scholar-officials, it is truly difficult to find someone who knows good from bad, and even among monks, there are not many. Only you have greatly exerted your spirit, investigating thoroughly and appropriately, to become a Dharma-protecting Bodhisattva with clear and bright eyes. This humble monk initially did not dare to expect this of you, but since you have had a slight entry into this Way, I truly have high expectations of you. However, I still think that your worldly affairs are heavy and your Dharma thoughts are light, and I fear that the central pillar is not very firm. Moreover, a gentleman is close but cannot last long, and a petty person knows but cannot stay away. If one cannot last long, one will eventually distance oneself from me; if one cannot stay away, one will eventually become close to me. If a gentleman distances himself and a petty person becomes close, I fear that there will be no one to support you from the outside. If you are willing to comfort this humble monk's expectations, you must not forget this humble monk's words.
Also.
It has been a long time since we parted, and the north and south are far apart, with no news sent at all. Why is the world so cold and indifferent?
如此。大都比時。無論俗人與僧。惟以機智為能。窺動靜而迎人意。就情辦事則真實根本。竟無暇培護。由是觀之。法門興替可知矣。豈惟道法若是。世道亦可知也。貧道受質儻直。不能希世浮沉。惟深云是避。不知先生近來作何狀。常想先生亦儻直。恐於世路亦難茍措。近得仲淳中甫書甚喜。聞先生終日超然。不以官故累大慰遠人。貧道度夏清涼山中。讀黃山谷全集。偶及山谷謫官時。作承天塔記。有權貴欲託名不朽。而山谷竟閣筆勿應。於是其人憾甚。譖山谷于執政者。大受誣逐。貧道不覺汗墮如雨。且慟弗能止。若山谷當時心地不真。安能使後世人痛腸如此。因想先生當時。此真實如金剛山。一任毗嵐。橫吹豎撼。當有時放大光明在。此貧道銘刻肝肺。望于先生者也。密藏應世才能。今非昔時比矣。可喜可怪。即日往峨嵋。會晤未期。惟為法珍謹。
又。
大都男子出處。實系前分。世之嘈雜贊𠷣。何足介懷。且榮辱無常。兩無自性。辱若有性。貧賤者斷不能及富貴矣。是以達人了此。安於榮辱之間。不見二致。此旨先生素洞明者。不知觸境真受用自在否。若不自在。佛法即無靈驗。法本有靈驗。先生受用不來。便是魔鬼入家矣。大丈夫氣宇如王。魔鬼在家而不能逐出。可不恥哉。不遠數千里獻此
言。先生休負我。于岑二公。時亦相晤否。晤則為致之。白髮種種也。須精進。
又。
別先生來。即登牛山結冬訖。觀不可久居。聞妙峰掛搭京師遂訪之。故得與藏公仲淳晤接。大都刻經萌兆。天時人事頗宜。中甫疏放有執見地微清。但未大透。終不作住頭許可。徐孺東。鄒南皋。並曾健齋。皆宇宙中正氣。惟健齋於此中有深信。南皋拗強可取。貧道去住類孤雲。安著軌跡。特適志自任。亦嘗念先生懷抱真率。資質粹美。海內幾人哉。然貧道猶有蓬心不滿先生者。以先生耳根太硬。硬極則變。硬之變不軟而何。且先生喜聞耳硬。或者不允。又加之軟譏。則先生之不快。每每浮之顏色。如聞貧道萬里直音。即能轉習。則法門有賴多矣。
又。
紫柏道人。峨嵋東來。初意本欲掛搭天目徑山者。以時歲勿嘉。故權寓曲阿耳。然天目徑山悠悠在念焉。即陽羨水山亦自清勝。又為請謁者多。似亦致擾白雲也。鄙人書經拔親。為答劬勞。此心耿耿二十餘年矣。比欲完之。是以不暇接人。如舊疏狂之習。似亦消去大半。惟不近人情故。復未化習僻之入骨。為靈君損妙若是乎。譬猶一婦人。貪慾者見之生愛。同色者見之生憎。作不凈觀者惟見清淤。無預之人見之平常。兄見之妹。子見之母。此則惟聖人能
【現代漢語翻譯】 現代漢語譯本： 說。先生不要辜負我。于岑二位先生，時常也相見嗎？如果相見，請代我問候他們。白頭髮已經很多了，要精進修行。
又說：
自從和先生分別后，我就立刻登上牛山，在那裡結束了冬季的修行。觀察到那裡不適合長久居住，聽說妙峰禪師在京城掛單，於是就去拜訪了他。因此得以和藏公仲淳相見。大致上刻經的事業已經有了萌芽的跡象，天時和人事都比較適宜。中甫這個人疏放，有自己的執見，見地稍微清明，但還沒有完全通透，最終不會允許他做住持。徐孺東、鄒南皋，還有曾健齋，都是天地間的正氣。只有曾健齋對此事有深刻的信心。鄒南皋的固執倔強也是可取的。貧道的去留就像孤雲一樣，沒有固定的軌跡，只是爲了適合自己的心意而自由行動。我也常常想到先生的胸懷坦誠率真，資質純粹美好，這樣的人世間能有幾個呢？然而貧道還是有些地方對先生不太滿意，因為先生的耳根太硬了。硬到極點就會發生變化，硬的變化不是變軟又是什麼呢？而且先生喜歡聽人說自己耳根硬，或許有人不贊同，又加以軟弱的譏諷，那麼先生就會不高興，常常表現在臉色上。如果聽到貧道萬里之外的直言，就能轉變學習，那麼佛法就很有希望了。
又說：
紫柏道人（指紫柏真可），從峨眉山以東而來，最初的意願本來是想在天目山、徑山掛單，因為時運不佳，所以暫時住在曲阿。然而天目山、徑山仍然時時在念。陽羨的水山也很清幽殊勝，又因為請託的人很多，似乎也會給白雲帶來困擾。鄙人抄寫佛經來報答父母的養育之恩，這份心意耿耿於懷已經二十多年了。近來想要完成這件事，因此沒有空閑接待別人，像以前那樣疏狂的習慣，似乎也消去大半了。只是不近人情的緣故，又沒有化解習氣深入骨髓。為靈君所造成的損害大概就是這樣吧？譬如一個婦人，貪慾的人見到她會生起愛意，容貌相似的人見到她會生起憎恨，修不凈觀的人只會看到污穢，無關的人見到她會覺得平常，哥哥見到她如同妹妹，兒子見到她如同母親。這種情況只有聖人才能...
【English Translation】 English version: He said, 'Sir, do not fail me. Do you meet with the two gentlemen, Yu and Cen, from time to time? If you do, please convey my regards to them. Their hair is turning gray, and they must be diligent in their practice.'
Also:
'Since parting with you, sir, I immediately ascended Niu Mountain and completed my winter retreat there. Observing that it was not suitable for long-term residence, I heard that Zen Master Miaofeng was staying in the capital, so I visited him. Thus, I was able to meet with Zang Gong Zhongchun. Generally speaking, the cause of engraving scriptures has begun to sprout, and the timing and human affairs are quite favorable. Zhongfu is unrestrained and has his own opinions, and his understanding is somewhat clear, but not yet fully thorough. In the end, he will not be allowed to be the abbot. Xu Rudong, Zou Nangao, and Zeng Jianzhai are all righteous spirits in the universe. Only Zeng Jianzhai has deep faith in this matter. Zou Nangao's stubbornness is also commendable. This poor monk's comings and goings are like solitary clouds, with no fixed traces, simply acting freely to suit my own inclinations. I often think of your, sir's, sincere and straightforward heart and pure and beautiful qualities. How many such people are there in the world? However, there are still some things about you, sir, that I am not satisfied with, because your ears are too hard. When hardness reaches its extreme, it changes. What else can the change of hardness be but softness? Moreover, you, sir, like to hear that your ears are hard. Perhaps some people disagree and add soft mockery, then you, sir, will be unhappy, often showing it on your face. If you can change and learn from hearing this poor monk's straightforward words from afar, then the Dharma will have much to rely on.'
Also:
'Daoist Zibo (referring to Zibo Zhenke), came from east of Mount Emei. His original intention was to stay at Tianmu Mountain and Jing Mountain, but because the times were not favorable, he temporarily resided in Qu'a. However, Tianmu Mountain and Jing Mountain are still constantly on his mind. The Shuishan of Yangxian is also quiet and beautiful, and because there are many people asking for favors, it seems that it will also cause trouble for Baiyun. This humble person is copying scriptures to repay the kindness of my parents in raising me. This intention has been in my heart for more than twenty years. Recently, I want to complete this matter, so I have no time to receive others. The unrestrained habits of the past seem to have disappeared for the most part. It is only because of being out of touch with human feelings that I have not yet transformed the deeply ingrained habits. Is the damage caused to Lingjun like this? For example, a woman, those who are greedy will feel love when they see her, those who look similar will feel hatred when they see her, those who practice impurity contemplation will only see filth, those who are unrelated will see her as ordinary, an older brother sees her as a younger sister, a son sees her as a mother. Only a sage can...'
之。且夫妙明覺明。初非兩件。四者見之。無非覺明。兩者見之。無非妙明。此等淡話。少有知見之流。于明瞭中。率皆能領略。惟任運不昧其光。雖大方菩薩猶難耳。即紫柏道人不近人情。亦妙明之妒。先生何以教我。
又。
峨嵋顛末。切須他書再細考之。茲山乃華梵標幟。一字一句。茍非清凈靈臺。頓忘身心。從虛空中。生大靈響。安能光飲魔外。揭人本心耶。惟愿弗茍。惟愿弗茍。可道人痛乞。
又。
比讀聽雨草。則居士時義。較昔掇高科之作。愈精愈雅矣。又如諸葛武侯節制之兵。嚴而安。徐而疾。誠佳藝也。雖然。流芳不待。年命幾何哉。足下往者相見時。未及四十歲。頭毛蒼然。此乃用心時義所致也。大都文章秀雅。即精血所化。是以文章愈奇。而精血愈枯焉。吾意願先生。于出世法中。拚片精神。打磨一番。茍心光洞徹。于內典肯綮。並古德機緣。蕩然無礙。而飯粥之餘。或現量所得。內典中精義。自心光𦦨。留照千古。不亦可乎。即古人葛藤。亦頌幾則。亦如楊大年。張無盡。輝映禪苑。力持大法。豈不至上。且世間眷屬因緣。不知縛了多少漢子。入于地獄。雖則世諦也要周旋。然眼花認著。甘墮己靈。有智丈夫。宜作去就於精神。尚可收拾。若形衰精敗。斷不能了結
【現代漢語翻譯】 現代漢語譯本： 這些。而且那妙明覺明（wondrously illuminating awareness），最初並非兩件事物。四種見（four kinds of perception）之中，無一不是覺明。兩種見（two kinds of perception）之中，無一不是妙明。這些平淡的話語，少有見識的人，在明瞭之中，大多能夠領會。唯有任運（allowing things to be as they are）而不昧其光，即使是大方菩薩（Mahāvaipulya Bodhisattva）也難以做到。即使是紫柏道人（Master Zibo），他的不近人情，也是妙明的嫉妒。先生您要如何教導我呢？
又說：
關於峨嵋山（Mount Emei）的始末，務必參考其他書籍仔細考證。這座山是華梵（Chinese and Indian）的標誌。一字一句，如果不是清凈的靈臺（spiritual platform），頓然忘卻身心，從虛空中，產生巨大的靈響，又怎能光耀飲服魔外（demons and heretics），揭示人的本心呢？只願不要茍且，只願不要茍且。可道人（Ke Dao Ren，the author）懇切地請求。
又說：
最近讀了《聽雨草》（Ting Yu Cao，a collection of essays），覺得居士（lay Buddhist）您現在的文章，比過去考取高科（imperial examination）時的作品，更加精妙雅緻了。又如諸葛武侯（Zhuge Liang）節制的軍隊，嚴整而安定，舒緩而迅疾，真是佳作啊。雖然如此，流芳百世也等不了多久，壽命還有多少呢？您過去與我相見時，還不到四十歲，頭髮卻已蒼白，這都是因為用心寫作時義（essays on current affairs）所導致的。大抵文章秀麗雅緻，都是精血所化。因此文章越奇特，精血就越枯竭。我希望先生您，在出世法（transcendental dharma）中，投入一些精神，打磨一番。如果心光洞徹，對於內典（Buddhist scriptures）的肯綮（crucial points），以及古德（ancient virtuous monks）的機緣（spiritual opportunities），都能蕩然無礙，那麼在飯粥之餘，或者現量（direct perception）所得，內典中的精義，從自心光中顯現，留照千古，不也是很好嗎？即使是古人的葛藤（entanglements），也頌揚幾則。也像楊大年（Yang Danian）、張無盡（Zhang Wujin）一樣，輝映禪苑（Zen monasteries），努力護持大法（great dharma），豈不是至上的嗎？而且世間的眷屬因緣，不知束縛了多少人，進入地獄。雖然世俗的道理也要周旋，然而眼花繚亂地認著，甘願墮落自己的靈性。有智慧的丈夫，應該在精神上做出決斷，尚且可以收拾。如果形體衰弱，精氣敗壞，就斷然不能了結了。
【English Translation】 English version: Furthermore, the wondrously illuminating awareness (Miaoming Jueming) is not initially two separate things. Among the four kinds of perception, there is nothing that is not illuminating awareness. Among the two kinds of perception, there is nothing that is not wondrously illuminating awareness. These plain words, few with insight, can mostly comprehend in clarity. Only allowing things to be as they are (renyun) without obscuring its light is difficult even for Mahāvaipulya Bodhisattvas. Even Master Zibo's aloofness is a jealousy of wondrously illuminating awareness. How will you, sir, teach me?
Also:
Regarding the details of Mount Emei, it is imperative to consult other books for careful examination. This mountain is a symbol of Chinese and Indian (Hua-Fan) culture. Every word and every sentence, if not from a pure spiritual platform (lingtai), suddenly forgetting body and mind, generating a great spiritual resonance from emptiness, how can it illuminate and drink up demons and heretics, revealing people's original mind? I only wish not to be perfunctory, I only wish not to be perfunctory. Ke Dao Ren earnestly requests.
Also:
Recently, reading 'Ting Yu Cao' (Listening to Rain Grass), I find that your essays, as a lay Buddhist, are more refined and elegant than your past works when you passed the imperial examination. It is like Zhuge Liang's disciplined army, strict yet peaceful, slow yet swift, truly a fine art. However, lasting fame cannot wait long, and how much lifespan is left? When you and I met in the past, you were not yet forty, but your hair was already white. This is all due to the effort you put into writing essays on current affairs. Generally, elegant and refined writing is transformed from essence and blood. Therefore, the more extraordinary the writing, the more depleted the essence and blood. I hope that you, sir, will invest some spirit in the transcendental dharma, and polish it. If the light of the mind is thoroughly clear, and there are no obstacles to the crucial points of the Buddhist scriptures (neidian) and the spiritual opportunities of the ancient virtuous monks (gude), then in the spare time after meals, or from direct perception, the essence of the Buddhist scriptures, manifested from the light of your own mind, will illuminate for thousands of years. Wouldn't that be wonderful? Even the entanglements (geteng) of the ancients are praised in several verses. It is like Yang Danian and Zhang Wujin, shining in Zen monasteries, striving to uphold the great dharma. Wouldn't that be supreme? Moreover, worldly family relationships have bound countless people and led them into hell. Although worldly affairs must also be managed, being dazzled and attached to them, willingly falling into one's own spiritual decline. A wise man should make a decision in spirit, which can still be salvaged. If the body is weak and the essence is depleted, it will be impossible to conclude.
。由是言之。則時義不做亦可。即阿郎並相知中求教者。稱心現量打發足矣。何必苦心自作。昔李伯時畫馬。秀鐵面呵之。以為必入馬腹而墮地獄。今之留心時義者。心術循良。一旦出身做好官。則亦有益。如心術不佳。藉此出身。為大盜而劫人。則較李伯時而先生罪尤甚。鶴林風便。附此。
又。
長郎成人矣。已了世中一節大公案。又累輕一層。可喜。大抵累輕則力大。累重則力微矣。故地承一切。又不若水力。水力又不若火力。火力又不若風力。蓋地以四塵成。水以三塵。至風則一塵耳。惟心無一塵。力不可思議。由此推之。累輕一分。則與真心。相應一分。而力大一分。奚惑哉。吾在北時。辱惠書曰。般若緣深。天去其疾。非先生孰能於此。比相知中俱言。先生兒女情多。風雲思少。若果然者。則貧道青山白雲誰壯寂寥乎。四明李次公。乃煙霞徒耳。其于內典頗曾探。索。且操守勿茍。今其省父南來。道出鳳城。指渠一謁。高明當以門裡人接引之。
又。
此道荒涼東南。已知舍先生其誰哉。然一別五易寒暑。幸暫披晤。遂復離析。人非木石。安能恝然無情。初意登徑山。自謂過杭。決有十日之談。稍洗積渴。不意平望橋頭。覿面錯過。貧道法華楞嚴。藉佛寵慈。俱已書完。裝潢秀
【現代漢語翻譯】 現代漢語譯本：由此說來，那麼時義不做也可以。就在阿郎和相知的朋友中求教，稱心如意地、現成地應付過去就行了。何必苦心自己寫作呢？過去李伯時（Li Boshi，宋代畫家）畫馬，秀鐵面呵斥他，認為他必定會進入馬的腹中而墮入地獄。現在那些留心時義的人，如果心術善良，一旦通過科舉做了好官，那麼也算是有益的。如果心術不正，藉此出身，成為大盜而搶劫別人，那麼比起李伯時，罪過就更加嚴重了。鶴林的風信順便附上。
又。
長子已經成年了，已經了結了世上的一件大事，又減輕了一層負擔，可喜可賀。大概負擔輕了，力量就大了；負擔重了，力量就小了。所以大地承載一切，還不如水的力量；水的力量又不如火的力量；火的力量又不如風的力量。因為地由四種微塵組成，水由三種微塵組成，到了風就只有一種微塵了。只有心沒有一絲微塵，力量不可思議。由此推斷，負擔減輕一分，就與真心相應一分，而力量增大一分，有什麼可疑惑的呢？我在北方的時候，承蒙您惠贈書信說，般若（Bore，智慧）的緣分很深，上天去除了他的疾病。不是先生您，誰能做到這一點呢？近來相知的朋友都說，先生兒女情長，風雲之思少了。如果真是這樣，那麼貧道的青山白雲誰來壯大寂寥呢？四明李次公（Li Cigong of Siming，人名），不過是個愛好煙霞的隱士罷了，他對內典（指佛教經典）頗有探究。而且操守不茍。現在他省親南來，路過鳳城，請您指點他來拜謁，您應該以門裡人（指同道中人）的身份來接待他。
又。
此道在東南一帶已經荒涼了，我知道舍先生您之外還有誰呢？然而自從一別，已經過了五年，有幸短暫相見，又再次分離，人非木石，怎麼能漠然無情呢？最初打算去徑山，自認為路過杭州，一定會有十天的長談，稍稍解除積壓的渴望。不料在平望橋頭，對面錯過了。貧道的《法華經》（Lotus Sutra）、《楞嚴經》（Surangama Sutra），憑藉佛的寵愛慈悲，都已經書寫完畢，裝裱精美。
【English Translation】 English version: Therefore, it can be said that it is okay not to compose 'shi yi' (時義, current affairs essays). Just seek guidance from Alang and acquaintances, and deal with it satisfactorily and readily. Why bother writing it yourself with painstaking effort? In the past, when Li Boshi (李伯時, a painter of the Song Dynasty) painted horses, Xiu Tiemian scolded him, believing that he would surely enter the horse's belly and fall into hell. Now, those who pay attention to 'shi yi', if they have a good moral character, once they become good officials through the imperial examination, then it is also beneficial. If they have a bad moral character and use this to rise in the world, becoming great thieves and robbing others, then their sin is even greater than that of Li Boshi. A letter from Helin is attached for your convenience.
Also,
The eldest son has come of age and has concluded a major affair in the world, relieving a layer of burden, which is gratifying. Generally, when the burden is light, the strength is great; when the burden is heavy, the strength is small. Therefore, the earth bears everything, but it is not as powerful as water; the power of water is not as powerful as fire; the power of fire is not as powerful as wind. Because the earth is composed of four dusts, water is composed of three dusts, and wind is composed of only one dust. Only the mind has no dust, and its power is inconceivable. From this, it can be inferred that if the burden is reduced by one part, it corresponds to the true mind by one part, and the power increases by one part. What is there to doubt? When I was in the north, I was honored to receive your letter saying that the affinity with Prajna (般若, wisdom) is deep, and heaven has removed his illness. If not for you, sir, who could have done this? Recently, acquaintances have said that you, sir, have too much affection for your children and too little thought for the affairs of the world. If this is true, then who will magnify the loneliness of this poor monk's green mountains and white clouds? Li Cigong of Siming (四明李次公, a person's name) is just a recluse who loves mist and clouds, but he has explored the inner canon (referring to Buddhist scriptures) quite a bit. Moreover, his conduct is not careless. Now he is visiting his parents in the south and passing through Fengcheng. Please instruct him to pay a visit, and you should receive him as one of your own (referring to someone of the same path).
Also,
This path has become desolate in the southeast, and I know who else there is besides you, sir? However, since our separation, five years have passed. Fortunately, we met briefly, and then separated again. People are not wood or stone, how can they be indifferent and without emotion? Initially, I intended to go to Jingshan, thinking that I would pass through Hangzhou and have a ten-day conversation to relieve the accumulated thirst. Unexpectedly, we missed each other face-to-face at Pingwang Bridge. This poor monk's 'Lotus Sutra' (法華經) and 'Surangama Sutra' (楞嚴經), thanks to the Buddha's favor and compassion, have all been written and beautifully mounted.
茂。皆屬丁南羽。一手裁製。故得如意也。先四僧護行矣。此經安置西山寧化。蘆芽峰頂鐵塔之內。所愿並塔堅固。候慈氏下生。放大光明。炳燭法界。四眾問佛。佛說所因。釋迦教中初末世。有一比丘名真可。書此二經。一名妙法蓮華。一名大佛頂首楞嚴。為報父母生育之恩。今放光明。愿見者聞者。共生孝心。因孝得佛。是彼愿故。乃放此光。時彌勒語訖。四眾人等。皆生希有想。亦發願如我。想先生必喜聞者及此。閏三月十六日。金壇諸弟子。送至瓜州而別。截江風致。天色空朗。青山兩岸。碧水中流。片帆如葉。頃即到岸。吾愿先生。同截苦海。登彼岸等。山西路亦不遠且近。清涼若得杖屨一行。何勝如之。于中甫真先生的骨。時常切要煆其知見。不可情識。楞嚴曙天血書華嚴。乞先生作記。用垂不朽。毋忽。
又。
清風涇闞禪師碑銘未就。使此老幽光至德。無壽於世老漢甚慨之。妙常庵主妙峰。雖碑石已具銘未求。不幸而死矣。故老漢新托鶴林。代完此公案。當欣然握管速撰之。則老漢受賜多矣。鶴林到清涼。辱手書何慰如之。久不晤公。公之近來習染甚矣。奇男子家。眼睛無珠。腰間無鐵。可乎。愿痛思之。老漢拄杖實無面目。當機之際。狹路難避。莫道不言。
又。
道人
持缽諸方。三十六年矣。始行腳時。絕勿曉世情。利害在前。初不入胸。且不知渠是何物。故日用超放快活處有餘。自行腳久歷境緣。逆順種種變怪。駕無為有。化有為無。理道捺過。率橫以私情。惟快業識。不顧將來。結何果子。此輩出之法門外。猶不足駭。出之法門寧不恐怖。古人每云。生平無限傷心事。不向空門何處銷。大都世中不可意事。譬如火空王三昧。譬如水。以水救火。吾如來深慈也。今此輩直以水中生火。焚燒善類。使玉石不分。是等情狀。于吉祥靜海。雖辱惠顧。竟不一言者。恐波及先生耳。茲復提起。非但貧道要十分護念。在先生亦當十分痛密。則將來受患猶輕。不然臨時悔之晚矣。又諸郎尚未知經遠之計。朋友交接。茍非懼天理。識因果者。斷不可輕容相處。若於此。為父者不能以深慈妙嚴。使子女輩隨量成器。則莫若不生。生而復怕。費心調獲則不仁甚矣。惟愿不以深慈刺情不快。即于不快時。痛猛悲泣一上。則道人承惠多矣。蓋先生擔子漸重。海內金湯寥寥。臺老又老。唐一所董玄宰輩。得一紗帽蓋頭。惟快情恣識。逞其素所不逞。寧暇及此。趙定老近有信占。宇泰中甫。當委曲時警䇿之。道人結夏皖山三祖寺之馬祖庵。彼中山水奇曠。天目當兄之。但不得與先生共耳。
又。
【現代漢語翻譯】 現代漢語譯本 托缽雲遊四方，已經三十六年了。剛開始行腳的時候，完全不瞭解世俗人情。利益和損害擺在眼前，最初都不放在心上，並且不知道那些是什麼東西。所以每天都過得非常超脫、快樂。自己行腳很久，經歷各種境遇，有順境也有逆境，把沒有的當成有的，把有的當成沒有的。道理和正道被拋在一邊，任憑自己的私情，只圖一時的快樂，不顧將來，會結出什麼樣的惡果呢？這種人出現在佛門之外，還不算什麼可怕的事情，出現在佛門之內，難道不令人感到恐怖嗎？古人常說：『平生有無限傷心事，不向空門何處銷？』 大部分世間不如意的事情，譬如火空王三昧（一種禪定），又譬如水，用水來救火，這是如來佛的深切慈悲。現在這些人卻直接在水中生火，焚燒善良的人，使玉和石頭都無法分辨。這些情況，在吉祥靜海（指收信人）那裡，雖然受到您的照顧，但竟然沒有說一句話，是恐怕牽連到您吧。現在再次提起這些事，不只是貧道要十分護念，您也應當十分痛切、嚴密地注意。這樣將來受到的禍患還會輕一些，不然到時候後悔就晚了。還有，各位子弟還不知道長遠的打算。朋友交往，如果不是敬畏天理、明白因果的人，絕對不可以輕易容忍他們相處。如果在這方面，做父親的不能用深切的慈悲和巧妙的威嚴，使子女們隨著他們的資質成長，那麼還不如不生。生下來又害怕，費盡心思去調教，那就太不仁慈了。只希望您不要因為深切的慈悲而壓抑自己的不快，就在感到不快的時候，痛切地悲傷哭泣一場，那麼道人我就承受您的恩惠太多了。因為先生您的擔子越來越重，國內像金湯一樣堅固的人才太少了。臺老（可能指一位德高望重的老者）又老了，唐一所、董玄宰這些人，得到一頂紗帽戴在頭上，只圖一時的快樂，放縱自己的慾望，施展他們一直以來想施展的，哪裡有空顧及這些呢？趙定老最近有信來，宇泰、中甫，應當委婉地時常警策他們。道人我在皖山三祖寺的馬祖庵結夏安居（佛教僧侶在夏季三個月內停止遊方，安居修行）。那裡的山水奇特開闊，天目山可以算是我的兄長了。只是不能和先生您一起了。
又。
【English Translation】 English version For thirty-six years, I have been wandering, begging for alms. When I first started my pilgrimage, I knew nothing of worldly affairs. Profit and loss were before me, but they never entered my mind, and I didn't even know what they were. Therefore, I lived each day with extraordinary freedom and joy. Having traveled for a long time, I have experienced various situations, both favorable and unfavorable, transforming the non-existent into the existent, and the existent into the non-existent. Reason and the Way have been cast aside, and I have indulged in selfish desires, seeking only momentary pleasure, without considering the consequences. What kind of fruit will this bear? Such people appearing outside the Dharma gate is not so alarming, but their presence within the Dharma gate is terrifying. The ancients often said, 'My life is filled with endless sorrows; if not to the empty gate, where can I dispel them?' Most of the unsatisfactory things in the world are like the Fire-Emptiness King Samadhi (a type of meditation), or like water, using water to extinguish fire. This is the deep compassion of the Tathagata (another name for Buddha). But now, these people are directly creating fire in water, burning the good, making it impossible to distinguish between jade and stone. These situations, in the presence of the auspicious Jinghai (referring to the recipient of the letter), although receiving your care, have not been addressed with a single word, perhaps for fear of implicating you. Now, I bring these matters up again, not only because I, the poor monk, must be extremely mindful, but you too should pay close attention with utmost diligence and secrecy. In this way, the suffering you may encounter in the future will be lighter; otherwise, it will be too late to regret. Furthermore, the young men do not yet understand the long-term plan. In associating with friends, if they do not fear heavenly principles and understand cause and effect, you must not easily allow them to interact. If, in this regard, the father cannot use deep compassion and skillful majesty to enable his children to develop according to their abilities, then it would be better not to have given birth to them. To give birth and then be afraid, expending effort to discipline them, is extremely unkind. I only hope that you will not suppress your displeasure out of deep compassion. When you feel displeasure, weep bitterly and mournfully, and then I, the Daoist, will be greatly indebted to you. Because the burden on you, sir, is becoming heavier and heavier, and there are too few talents in the country as strong as Jin Tang (a metaphor for a strong defense). Elder Tai (possibly referring to a respected elder) is growing old, and people like Tang Yisuo and Dong Qichang, having obtained a gauze hat to wear, only seek momentary pleasure, indulging their desires, and displaying what they have always wanted to display. How can they have time to attend to these matters? Zhao Dinglao recently sent a letter, urging Yu Tai and Zhong Fu to be tactful and constantly remind them. I, the Daoist, am observing the summer retreat at the Mazu Hermitage of the Three Ancestors Temple in Wanshan. The scenery there is unique and vast, and Tianmu Mountain can be considered my brother. It's just that I cannot be with you, sir.
Again.
禪有邪正。官有冷熱。邪禪熾行。則正禪受厄矣。即如熱官焰高。則冷官焰低矣。嗟乎。邪邪正正。冷冷熱熱。千態萬狀。陋不可言。阿奉者易進。諤諤者請退。如此種種。試觀一心不生之前。何殊片雪撲紅爐哉。故曰。達本忘情。知心體合。若然者則邪正冷熱。皆情也非本也。如不能達本因循恣情。情勝則本敗。而無所不至矣。又豈能知心體合耶。先生官不甚熱。忙不暇如此乎。道人抱病潯陽百餘日。病稍愈。即勞盛獄起。帶病冒暑北行。上諸公書訖。復乘流南還。掛搭石頭。未幾則公亦至。公至將半月。不能遣一蒼頭一問道人病。則先生冷官作熱官。夢煩。奚暇夢雲外病僧哉。吾非情求公直以理警耳。
又。
潯陽水山高勝。非他者可並。蓋皤湖盆其前。岷山帶其後。波光空翠。交映之中。而漢陽諸峰。裝憨作癡。爭奇吐秀。萬態非一。如使嗜慾深而天機淺者。能一登之。則直下亦未必勿習染爆落。靈府廓然。況天機深者乎。貧道抱疾長松之下。幾百餘日。而寒熱交攻之際。藥石逆治之時。常識駭飛。本明忽露。所謂波光空翠者。亦首尾騰換耳。吾知真實居士堪與語此。乃不敢諱而暴之。意欲居士攜一健僕。挾一枝枯藤。駕輕舟順流而南。直使病僧得請益維摩。亦得廬岳發前人未發之秘也。如王
【現代漢語翻譯】 現代漢語譯本：禪有邪正之分，官有冷熱之別。邪禪盛行，那麼正禪就會遭受困厄。就像熱官氣焰囂張，那麼冷官就會氣焰低落。唉！邪與正，冷與熱，千姿百態，醜陋得難以言說。阿諛奉承的人容易晉陞，正直敢言的人只能請求退隱。像這樣種種情況，試想在『一心不生』之前，又與一片雪花投入紅火爐中有什麼區別呢？所以說，通達根本而忘卻情感，認識到心與本體的合一。如果這樣，那麼邪正冷熱，都是情感而不是根本。如果不能通達根本，因循放縱情感，情感戰勝了根本，就會無所不至。又怎麼能認識到心與本體的合一呢？先生您的官位不是很顯赫，事務繁忙到這種程度嗎？道人我身抱疾病在潯陽住了一百多天，病情稍微好轉，就又開始忙於訴訟之事，帶著病冒著暑熱北上，給各位長官上書完畢，又乘船南下返回，暫住在石頭寺。沒過多久，您也到了。您到了將近半個月，不能派一個僕人來問候道人的病情，看來先生您是從冷官轉為熱官，事務繁忙，哪裡有空閑夢到云外的生病僧人呢？我並非是出於私情要求您，只是想用道理來提醒您罷了。
現代漢語譯本：潯陽的水和山高大秀美，沒有其他地方可以相比。因為鄱陽湖像盆地一樣在它的前面，岷山像帶子一樣在它的後面。湖光山色，相互輝映，而漢陽的各座山峰，裝傻賣萌，爭奇鬥豔，千姿百態，各不相同。如果一個嗜慾深重而天性淺薄的人，能夠來這裡遊覽一次，那麼或許也能立刻擺脫習染，使心靈變得開闊明朗，更何況是天性深厚的人呢？貧道我身患疾病，住在長松之下，幾百多天，在寒熱交替發作的時候，在用藥物反向治療的時候，常常感覺常識驚飛，本性忽然顯露。所謂的湖光山色，也只是首尾顛倒變化罷了。我知道真實的居士您能夠理解這些話，所以不敢隱瞞而全部說出來。希望居士您能帶一個身強力壯的僕人，拿一根枯藤枴杖，乘坐輕便的小船順流而下，直接讓病僧我能夠向維摩詰請教，也能夠讓廬山發現前人沒有發現的秘密。就像王...
【English Translation】 English version: Zen has right and wrong, and official positions have cold and hot. If wrong Zen flourishes, then right Zen will suffer. Just as a hot official's power is high, a cold official's power is low. Alas! Wrong and right, cold and hot, in thousands of forms, are unspeakably ugly. Flatterers are easily promoted, while those who speak frankly are asked to retire. Such are the various situations. Consider, before 'a single thought arises,' what difference is there from a snowflake falling into a red-hot furnace? Therefore, it is said, 'Attain the root and forget the emotions, know that the mind and the essence are united.' If so, then wrong and right, cold and hot, are all emotions and not the root. If one cannot attain the root and indulges in emotions, emotions will overcome the root, and there will be no limit to what one will do. How then can one know the union of mind and essence? Sir, is your official position not very hot, and are you so busy? This Daoist has been ill in Xunyang for over a hundred days. As soon as the illness slightly improved, lawsuits arose. Bearing the illness, I braved the summer heat to travel north, submitted letters to the officials, and then returned south by boat, staying temporarily at Stone Temple. Before long, you also arrived. For nearly half a month after your arrival, you could not send even a servant to inquire about the Daoist's illness. It seems that you, sir, have changed from a cold official to a hot official, and are too busy to dream of a sick monk beyond the clouds. I am not asking you out of personal feelings, but simply using reason to remind you.
English version: The waters and mountains of Xunyang are high and beautiful, unmatched by any other place. Poyang Lake is like a basin in front of it, and the Min Mountains are like a belt behind it. The shimmering water and verdant mountains reflect each other, while the peaks of Hanyang act foolish and compete in beauty, with thousands of forms, each different. If someone with deep desires and shallow nature could visit this place once, they might immediately shed their habits and make their minds open and clear, let alone someone with a deep nature? This poor Daoist, suffering from illness, has lived under the tall pines for hundreds of days. During the alternating attacks of cold and heat, and during the reverse treatment with medicine, I often felt that common sense was flying away, and my original nature suddenly revealed itself. The so-called shimmering water and verdant mountains are just reversed and changing from beginning to end. I know that you, the true layman, can understand these words, so I dare not hide them and tell them all. I hope that you, layman, can bring a strong servant, carry a dry vine staff, and take a light boat downstream, so that this sick monk can ask Vimalakirti for advice, and also allow Mount Lu to discover the secrets that previous people have not discovered. Just like Wang...
程有限。為人臣者悚息勿敢遑寧。則山水之興又當次之矣。然居士此出。大非細事。惟君子小人之辨。勢涉危疑。斷不可依回放過。貧道于久病中握管作字不遠寄公。公切當大知好惡始得。曾健齋公之相知。一病不起。何痛如之。幸得中甫治其後事。足見法脈不無人也。時在嚴寒。動定加餐。慰我幸甚。特遣覺休不遠而來。切為法門之故。惟先生痛體之。余無說。
又。
古人讀書。便立志作聖賢。今人只要作官。吾曹亦然。古人出家。志在作佛祖。今者惟為利慾耳。貧道遲迴長安。念頭頗不同。然舊識皆勸我早離北。雖是好心。為我實未知我。大都為我者率以利害規我。若利害我照之久矣。實非我志也。我志在利害中。橫衝直撞一兩番。果幸熟肉不臭。徐再撐立奚晚。先生受性真實。故直以此相告。即先生官到此。世味亦只如此。倘不以本分為急務。計亦左矣。先生年漸高矣。酒色怒此三事。乃貧道數干里貢先生之供養也。往于石頭舉動。逆思之而有悟。亦人天師耳。徑山化城。宜委曲恢復。為完藏道場。母誤。
又。
南中自臺老即世之後。金湯大法。非先生其誰乎。然先生心真而才智疏。終非金湯料也。大概金湯之料。非雄深堅猛者卒難為之。雖然。南中若微先生。又更難其人矣。先
【現代漢語翻譯】 現代漢語譯本：生命是有限的。作為臣子，應該時刻保持警惕，不敢有片刻的安寧，那麼欣賞山水之樂就應該放在次要的位置了。然而居士（指在家修行的佛教徒）這次出山，絕非小事。唯有君子和小人的區分，情勢涉及危險和疑慮，絕對不可以依回放過。貧道（和尚自稱）在久病之中握筆寫字，不遠萬里寄給您，您一定要清楚地知道好惡，才能有所作為。曾健齋公的相知，因病去世，多麼令人悲痛啊！幸好有中甫處理他的後事，可見佛法一脈並非後繼無人。現在正值嚴寒時節，請注意飲食，多多保重，我將感到非常欣慰。特地派遣覺休不遠萬里而來，完全是爲了佛法的大事，希望先生能夠深刻體會。我沒有什麼要多說的了。
還有。
古人讀書，就立志成為聖賢，現在的人只想做官，我們這些人也是一樣。古人出家，立志成為佛祖，現在的人只是爲了利益和慾望罷了。貧道遲遲不離開長安，想法頗為不同。然而舊相識都勸我早點離開北方，雖然是好心，但實際上並不瞭解我。大多數為我著想的人，都是用利害來衡量我。如果說利害，我早就看透了。這實在不是我的志向。我的志向是在利害之中，橫衝直撞一兩次，如果僥倖熟肉不臭，再慢慢支撐起來也不算晚。先生秉性真實，所以直接這樣告訴您。即使先生官位到了這個地步，世間的滋味也只是如此。如果不把根本的事情作為緊急要務，那就算錯了。先生年紀漸漸大了，酒色怒這三件事，就是貧道遠隔千里送給先生的供養啊！回想過去在石頭城的舉動，反思之後有所領悟，也算是人天師表了。徑山（地名）和化城（佛教用語，比喻虛幻的境界），應該委曲求全地恢復，作為儲存佛經的道場，不要耽誤了。
還有。
南中自從臺老去世之後，金湯（比喻堅固的防守）大法，除了先生您還有誰呢？然而先生心地真誠但才智不夠周全，終究不是金湯之才啊。大概金湯之才，非雄才大略、堅毅勇猛之人難以勝任。雖然如此，南中如果沒有先生，就更難找到合適的人了。先
【English Translation】 English version: Life is limited. As a minister, one should always be vigilant and dare not have a moment of peace, then the enjoyment of mountains and rivers should be secondary. However, this time the Upasaka (lay Buddhist practitioner) comes out of the mountain, it is by no means a trivial matter. Only the distinction between gentlemen and villains, the situation involves danger and doubt, absolutely can not be perfunctorily let go. This poor monk (humble term for a monk) writes with a pen in a long illness, sending it to you from afar, you must clearly know what to love and hate in order to achieve something. The acquaintance of Zeng Jianzhai, died of illness, how sad! Fortunately, Zhongfu handled his funeral affairs, which shows that the Dharma lineage is not without successors. Now it is the cold season, please pay attention to diet and take care, I will be very pleased. I specially sent Juexiu from afar, entirely for the sake of the Dharma, I hope sir can deeply understand. I have nothing more to say.
Also.
In ancient times, people studied to become sages, now people only want to be officials, and so do we. In ancient times, people became monks to become Buddhas, now they are only for profit and desire. This poor monk lingers in Chang'an, with quite different thoughts. However, old acquaintances all advise me to leave the north early, although it is well-intentioned, but in fact they do not understand me. Most people who think for me measure me with profit and loss. If it is about profit and loss, I have seen through it long ago. This is really not my ambition. My ambition is to charge back and forth in the midst of profit and loss once or twice, and if fortunately the cooked meat does not stink, it is not too late to slowly support it. Sir, you are of true nature, so I tell you this directly. Even if sir's official position reaches this point, the taste of the world is only like this. If you do not take the fundamental things as urgent matters, then it is wrong. Sir, you are getting older, wine, lust, and anger, these three things are the offerings that this poor monk sends to you from thousands of miles away! Recalling the past actions in Stone City, after reflection, I have some understanding, and I am also a teacher of humans and gods. Jingshan (place name) and Huacheng (Buddhist term, metaphor for an illusory realm) should be restored in a roundabout way, as a Taoist temple for preserving Buddhist scriptures, do not delay.
Also.
Since the death of Tai Lao in the South, who else but you, sir, can uphold the great Dharma of Jintang (metaphor for solid defense)? However, sir, your heart is sincere but your talent and wisdom are not comprehensive enough, after all, you are not the talent of Jintang. Probably the talent of Jintang, it is difficult for those who are not ambitious, resolute and brave to be competent. Even so, if there is no sir in the South, it will be even more difficult to find a suitable person. First
生才智雖疏。而真實有餘故也。然則南中佛事。貧道不委先生獲持。又委誰乎。比徑山楞嚴。密藏養病未還。幻予化不復返。雖能勤興勤充使小隙。亦不過全開郎與本郎之舊貫。此二僧豈能復振其頹波乎。要在先生與諸金湯法侶聚謀。定其人則徑山楞嚴兩道場事。一一完之不難也。愿先生熟慮之。貧道年在耳順。有順之名。無順之實。豈果能備僧數耶。然微貧道亦恐如貧道者又不多得。愿公等恕其短而頷其長。或可以有少商略也。外肥皂兩九附。洗染垢。愿勿卻。解蕩人天業。能除凡聖情。不知誰敢用。垢凈任縱橫。
又。
萬曆三十年十一月初七日。始得展手示。徐讀之。備悉先生。並江南法侶。深護智愿之心。即土木偶人亦必知感。況貧道耶。苐先生與諸法侶。深護之心固美。然皆不遑裂利害而計之。經稱丈夫畏時。則非人得其便。非人即邪神小鬼耶。大都邪神小鬼得為崇者。不過我有欲。我若無慾。則彼伎倆窮矣。所謂欲者。粗則不過名聞。利養。聲色。近則不過肉塊子。與能計度分別人我之心。若粗與近者。直以無塵智強力觀之。則雖不能頓融。必不敢公然與能觀察者抗也。且百凡利害。必關過現之業。故憂虞之與悔吝。悔吝之與吉兇。于不覺不知之中。莫之然而然。而任運計度生焉。此三者生
【現代漢語翻譯】 現代漢語譯本： 即使我才智平庸，但真實心意是足夠的。既然如此，南方的佛事，貧道我不委託先生您主持，又能委託誰呢？近來徑山楞嚴寺的密藏法師養病未歸，幻予法師圓寂不再返回。即使能夠勤勉地興辦和充實，彌補小的空缺，也不過是全開郎和本郎的老樣子。這兩個僧人怎麼能夠重振衰敗的局面呢？關鍵在於先生您與各位金湯般的法侶共同商議，確定合適的人選，那麼徑山楞嚴兩座道場的事情，一件件地完成是不難的。希望先生您仔細考慮。貧道我年屆六十，有名義上的『順』，卻沒有實際的『順』，難道真的能夠算作僧人嗎？然而，即使像貧道這樣的人，恐怕也不容易找到更多了。希望各位能夠寬恕我的缺點，採納我的優點，或許可以稍作商量。另外，附上兩塊九成新的肥皂，用來洗滌污垢，希望不要拒絕。它能解除人天的業障，能夠去除凡夫和聖人的情執。不知道誰敢用它，污垢和清凈任憑縱橫。 又。 萬曆三十年十一月初七日，才得以展開您的來信閱讀。詳細瞭解了先生您以及江南的法侶們，深深護持智愿的心意。即使是泥塑木雕的人也會知道感恩，更何況是我呢？只是先生您與各位法侶，深深護持的心意固然美好，然而都來不及剖析利害關係來考慮。經書上說大丈夫畏懼時勢，那麼不是人得其便利，難道是邪神小鬼嗎？大抵邪神小鬼之所以能夠作祟，不過是因為我們有慾望。如果我們沒有慾望，那麼他們的伎倆就用盡了。所謂的慾望，粗略地說不過是名聞利養、聲色犬馬，近處說不過是肉體的享受，以及能夠計度分別人我的心。對於粗略和近處的慾望，直接用無塵的智慧強力地觀照它，即使不能立刻融化，也必定不敢公然與能夠觀察的人對抗。而且，所有的利害關係，必定關聯著過去和現在的業力，所以憂慮和悔恨，悔恨和吉兇，在不知不覺之中，自然而然地產生，並且隨著業力而產生計度。這三者產生
【English Translation】 English version: Even though my talent and wisdom are limited, my sincerity is sufficient. Therefore, the Buddhist affairs in the South, if I, this poor monk, do not entrust them to you, Master, to whom else can I entrust them? Recently, the Dharma Master Micang (Hidden Treasure) of Jing Shan Lengyan (Shurangama) Monastery has not returned from his illness, and the Dharma Master Huanyu (Illusory Giving) has passed away and will not return. Even if one can diligently promote and supplement, filling small gaps, it would only be the old ways of Quan Kairang (Completely Open Gentleman) and Benlang (Original Gentleman). How can these two monks revive the declining situation? The key lies in you, Master, and your Dharma companions, who are like golden soup, jointly discussing and determining suitable candidates. Then, completing the affairs of the two monasteries, Jing Shan and Lengyan, one by one, will not be difficult. I hope you, Master, will consider it carefully. I, this poor monk, am sixty years old, having the name of 'Obedience' but not the reality of 'Obedience'. Can I really be counted as a monk? However, even someone like me, this poor monk, I fear it will not be easy to find more. I hope you can forgive my shortcomings and accept my strengths, perhaps we can discuss it a little. In addition, I am attaching two nearly new bars of soap for washing away dirt. I hope you will not refuse them. They can dissolve the karmic obstacles of humans and gods, and remove the attachments of ordinary beings and sages. I wonder who dares to use them, dirt and purity are allowed to be horizontal and vertical. Also. On the seventh day of the eleventh month of the thirtieth year of the Wanli era, I finally had the opportunity to unfold and read your letter. I learned in detail about your, Master's, and the Jiangnan Dharma companions' deep protection of the aspiration for wisdom. Even a clay or wooden figure would know to be grateful, let alone me? It's just that you, Master, and your Dharma companions' deep protection is certainly beautiful, but you have not had time to analyze the advantages and disadvantages to consider. The scriptures say that a great man fears the times, then if it is not a person who gets the convenience, is it evil gods and little ghosts? Generally, the reason why evil gods and little ghosts can cause trouble is only because we have desires. If we have no desires, then their tricks will be exhausted. The so-called desires, roughly speaking, are nothing more than fame, gain, and sensual pleasures; closely speaking, they are nothing more than physical enjoyment and the ability to measure and distinguish between self and others. For rough and close desires, directly observe them with the powerful force of dust-free wisdom. Even if they cannot be immediately melted away, they will certainly not dare to openly resist those who can observe. Moreover, all advantages and disadvantages are certainly related to past and present karma, so worry and regret, regret and good fortune, arise naturally and unconsciously, and calculation arises with karma. These three arise
。而不以理折情。則憂虞之機。不從吝不從兇。將何從耶。愿先生無忽勇猛。思之思之。果有霍解。則知杭之天目。江右之匡廬。不在杭與江右。即在長安也。貧道未出家時。智勇不在人下。凡世間之計度。無不計度過者。以千計度萬計度。莫若出家為僧是最上計度。然後脫白一條編四十餘寒暑。稍弗住腳。寧有如此人。又畏時計度利害而取捨之乎。又吾曹斷髮如斷頭也。更有何頭可斷哉。然先生並諸法侶。深護智愿。敢不知好惡。但我斷行止。要心常不與世心和合為精進。故曰尋常利害稍關心。臨終自然生死現。貧道近年操守。較往愈甚矣。不委先生邇來。于逆順關頭。果能得自受用三昧否。此貧道切望于先生者也。此真語也。辱先生特遣興肇。持手示召貧道。如不以直心答先生。與諸法侶。此非佛弟子本色。客歲沈讱卿。看馮琢庵脈。后謂貧道曰。琢老若不速回去。則應酬不減。靜機無繇。恐入春大命難保。今年琢庵果死。噫琢庵死。而先生頑然不驚且痛。則先生宕機亦不遠矣。自密藏去後。貧道與先生疏闊以來。先生得聞藥石之言罕矣。茲先生又得貧道吐此裂情網之語。此先生自致之。非貧道橫加之也。再愿先生熟思之。想天氣漸暖。遊湖情高。水淺舟輕。黑風謹慎。癸卯三月初七日。
大師集中。與開
【現代漢語翻譯】 現代漢語譯本：如果不用理智來約束情感，那麼憂慮的根源，不來自吝嗇，也不來自兇惡，將從何而來呢？希望您不要忽略勇猛精進，仔細思考這個問題。如果真的能夠徹底理解，那麼就會明白杭州的天目山（Tianmu Mountain in Hangzhou），江西的匡廬山（Kuanglu Mountain in Jiangxi），並不只在杭州和江西，實際上就在長安（Chang'an）啊。貧道我未出家時，智慧和勇氣都不在人之下，凡是世間的計謀，沒有不經過我算計的。經過成千上萬次的算計，不如出家為僧是最上等的計謀。然後脫去白衣，編織了四十多年的歲月，稍微不努力，哪裡會有像我這樣的人呢？又怎麼會害怕世俗的計較利害而做出取捨呢？而且我們剃髮如同斷頭一樣，還有什麼頭可以再斷呢？然而您和各位法侶，深深地守護著智慧的願望，難道我不知道好壞嗎？但我斷絕世俗的行止，要讓心常常不與世俗的心相和合，這才是精進。所以說，尋常的利害稍微關心，臨終時自然會顯現生死之相。貧道我近年來的操守，比以往更加嚴格了。不知道您最近在逆境和順境的關鍵時刻，是否能夠得到自己受用的三昧（Samadhi，一種精神上的集中狀態）？這是貧道我非常希望從您那裡看到的。這是真誠的話語啊。感謝您特地派遣興肇（Xingzhao）拿著您的親筆信來召見我。如果不用直率的心來回答您和各位法侶，這就不是佛弟子的本色。去年沈讱卿（Shen Renqing）看了馮琢庵（Feng Zhuo'an）的脈象后，對我說，『琢老如果不能儘快回去，那麼應酬不會減少，清靜的機會就沒有了，恐怕入春后性命難保。』今年琢庵果然去世了。唉，琢庵去世了，而您卻依然頑固不驚且不感到悲痛，那麼您面臨死亡的時刻也不遠了。自從密藏（Micang）去世后，貧道與您疏遠以來，您很少聽到有益的忠告了。現在您又聽到貧道吐露這些撕裂情網的話語，這是您自己招致的，不是貧道我橫加給您的。再次希望您仔細思考這個問題。想必天氣漸漸轉暖，遊湖的興致很高，水淺船輕，要謹慎黑風。癸卯年三月初七日。 大師集中，與開
【English Translation】 English version: If emotions are not restrained by reason, then where will the source of worry come from, if not from stinginess or wickedness? I hope you will not neglect diligent effort and think carefully about this question. If you can truly understand it thoroughly, then you will realize that Tianmu Mountain (Tianmu Mountain in Hangzhou) in Hangzhou and Kuanglu Mountain (Kuanglu Mountain in Jiangxi) in Jiangxi are not only in Hangzhou and Jiangxi, but actually in Chang'an (Chang'an). When I, the poor monk, was not yet a monk, my wisdom and courage were not inferior to others. Of all the schemes in the world, there was none that I did not calculate. After thousands upon thousands of calculations, becoming a monk is the best scheme. Then, after taking off the white robes and weaving through more than forty years, without the slightest effort, how could there be someone like me? How could I be afraid of worldly calculations of gain and loss and make choices? Moreover, our shaving of hair is like severing the head; what head is there left to sever? However, you and your Dharma companions deeply guard the vows of wisdom. Do I not know what is good and bad? But I have cut off worldly conduct, and I want my mind to always be in disharmony with the worldly mind; this is true diligence. Therefore, it is said that if you are slightly concerned about ordinary gains and losses, the appearance of birth and death will naturally manifest at the time of death. In recent years, my conduct has been even stricter than before. I wonder if you have been able to attain the Samadhi (Samadhi, a state of mental concentration) that you can benefit from yourself at the critical moment of adversity and prosperity? This is what I very much hope to see from you. These are sincere words. Thank you for specially sending Xingzhao (Xingzhao) with your autograph letter to summon me. If I do not answer you and your Dharma companions with a straightforward heart, this is not the true color of a Buddhist disciple. Last year, Shen Renqing (Shen Renqing), after examining Feng Zhuo'an's (Feng Zhuo'an) pulse, said to me, 'If Zhuo Lao cannot return as soon as possible, then the social engagements will not decrease, and there will be no opportunity for tranquility. I am afraid that his life will be difficult to preserve after the beginning of spring.' This year, Zhuo'an indeed passed away. Alas, Zhuo'an has passed away, and yet you remain stubbornly unperturbed and do not feel grief; then the moment you face death is not far away. Since Micang (Micang) passed away, and I have been estranged from you, you have rarely heard beneficial advice. Now you have heard me utter these words that tear apart the net of emotions; this is what you have brought upon yourself, not what I have imposed on you. I hope again that you will think carefully about this question. I imagine that the weather is gradually warming up, and the mood for touring the lake is high. The water is shallow, and the boat is light; be careful of the black wind. The seventh day of the third month of the year Gui Mao. The master gathered and opened
之先生書。僅二通。及得其家藏手札。凡裂情吐膽。涂毒而出者。累紙皆是也。因思大師手書與人。其不顧忌諱。中人隱痛。如與先生諸札。不得盡見集中。此段血心。歸之滅沒。而不可著者誠不少矣。然余考大師蒙難。挺身抗救止。于中甫一疏。事雖無及。猶足為宗風吐氣。至發憤流嘆。欲哭欲泣。托于詩歌而見諸文辭。則反得於師明德而友達觀之湯義仍。若夫聞難旁皇及承訃痛哭嘔心。一文以抒寫平生。發揮其末後之光焰。當首屬之先生。乃寂寥無聞。僅于日錄中記師坐脫。為一發嘅。因嘆息小道人性田不可及。則亦可謂負卻阿師也。師以萬曆癸卯臘月滅度。是歲與先生書。尤加痛切。甚以宕機不遠。折其遊湖高情。乃大師既逝。先生亦不久旋歾。若夙照而預讖者。余故於二十八札。錄其十有六。而於癸卯一書。獨存其日月。陸符法仞識。
與馮開之札
長江之南。地若片掌。而片掌之間。久缺聞問。可嘆也。先生近從赤水游。赤水仙學。自謂扶宅非難。且其氣盛于先生。先生何以轉之。若不能轉渠。即受渠轉。此皆水火之力。力盛者則奪之矣。若不受渠轉。是須旗鼓相當。於人天眾中。一較雌雄。寧無明眼者為之證據哉。宋山谷黃先生。凡遇道之邪正關頭。必正色而諭之。決不用偷心取一時人快也
【現代漢語翻譯】 現代漢語譯本： 這是關於蓮池大師寫給馮開之先生的書信的記錄。現存的只有兩通訊件。後來我得到了馮開之家中所藏的蓮池大師的手札，那些信件充滿了真情實感，大師將內心的苦悶和想法傾訴而出，字裡行間都是。因此我想到，大師寫給別人的信，其中不顧及世俗的忌諱，直指人們內心深處的隱痛，就像寫給馮開之先生的這些信札一樣，這些內容恐怕無法完全收錄到文集中。這段血淚交織的內心世界，最終只能被埋沒，而不能被後人所知的事情，實在不少啊。然而，我考察大師遭遇危難時，挺身而出，奮力抗爭，只有在中甫（人名）的一篇奏疏中略有提及。這件事雖然沒有成功，但仍然足以展現蓮池宗的風骨和氣節。至於大師發憤抒懷，想要哭泣卻又強忍悲痛，將情感寄託于詩歌，並體現在文章辭藻中，這反而能在師明德（人名）和友達觀（人名）的湯義仍（人名）那裡找到。如果說聽到大師蒙難的訊息而感到驚慌失措，以及在接到訃告后痛哭流涕，嘔心瀝血地寫一篇文章來抒發平生之情，併發揮其最後的生命光輝，那麼首先應該歸屬於馮開之先生。然而，馮開之先生卻寂寥無聞，僅僅在日記中記錄了大師坐化圓寂的事情，只發出一聲嘆息。因此，我不禁感嘆馮開之先生在道義和人情方面有所欠缺，辜負了蓮池大師的期望。大師在萬曆癸卯年臘月圓寂，那一年寫給馮開之先生的信，尤其顯得痛切，甚至預感到自己死期將近，勸阻馮開之先生遊湖的興致。然而，大師去世后不久，馮開之先生也很快去世了，彷彿是預先知曉了什麼。所以我從二十八封信札中，選取了十六封，而對於癸卯年的那封信，只保留了日期。陸符法仞（人名）識。
與馮開之的信札
長江以南，地方很小，就像一片手掌那麼大。而在這片手掌大小的地方，已經很久沒有你的訊息了，真是令人嘆息啊。先生最近去赤水遊玩，赤水的仙學之人，自認為扶持住宅並非難事，而且他們的氣勢比先生還要強盛。先生打算如何轉變他們呢？如果不能轉變他們，就會被他們所轉變。這都是水火的力量，力量強大的一方就會奪取優勢。如果不想被他們所轉變，就必須旗鼓相當，在人天大眾之中，一較高下，難道沒有明眼人來為此作證嗎？宋朝的山谷黃先生（黃庭堅），凡是遇到道義正邪的關鍵時刻，必定會嚴肅地告誡對方，決不用投機取巧的心態來換取一時人們的讚許。
【English Translation】 English version: A record of letters from Master Lianchi to Mr. Feng Kaizhi. Only two letters remain. Later, I obtained handwritten letters from Master Lianchi from the Feng family collection. These letters were filled with genuine emotions, with the Master pouring out his inner turmoil and thoughts between the lines. Therefore, I thought that the letters the Master wrote to others, disregarding worldly taboos and directly addressing the deep-seated pain in people's hearts, like these letters to Mr. Feng Kaizhi, probably could not be fully included in the collected works. This heart-wrenching inner world would ultimately be buried and many things would not be known to future generations. However, I examined that when the Master encountered difficulties, he stood up and fought hard, only mentioned in a memorial by Zhong Fu (person's name). Although this matter was unsuccessful, it was still enough to show the demeanor and integrity of the Lianchi sect. As for the Master's indignant expression, wanting to cry but suppressing the grief, entrusting emotions to poetry, and embodying them in literary rhetoric, this can instead be found in Tang Yireng (person's name) of Shi Mingde (person's name) and You Daguan (person's name). If hearing the news of the Master's difficulties caused panic and receiving the obituary caused weeping and vomiting blood to write an article to express his life's feelings and exert his last life's brilliance, then it should first belong to Mr. Feng Kaizhi. However, Mr. Feng Kaizhi was lonely and unheard of, only recording the Master's sitting in meditation and passing away in his diary, only issuing a sigh. Therefore, I can't help but sigh that Mr. Feng Kaizhi is lacking in morality and human feelings, failing Master Lianchi's expectations. The Master passed away in the twelfth lunar month of the year Gui Mao in the Wanli era. The letter written to Mr. Feng Kaizhi that year was particularly poignant, even foreseeing his death was approaching, dissuading Mr. Feng Kaizhi from the pleasure of touring the lake. However, not long after the Master passed away, Mr. Feng Kaizhi also passed away soon, as if he knew something in advance. Therefore, from the twenty-eight letters, I selected sixteen, and for the letter from the year Gui Mao, I only kept the date. Recorded by Lu Fufa Ren (person's name).
Letters to Feng Kaizhi
South of the Yangtze River, the place is small, like the size of a palm. And in this palm-sized place, there has been no news from you for a long time, which is really regrettable. Mr. has recently traveled to Chishui, and the immortals of Chishui believe that supporting the residence is not difficult, and their momentum is stronger than Mr.'s. How does Mr. plan to transform them? If you cannot transform them, you will be transformed by them. These are the powers of water and fire, and the one with stronger power will seize the advantage. If you don't want to be transformed by them, you must be evenly matched and compete in the crowd of humans and gods. Is there no discerning person to testify to this? Mr. Huang of Shangu (Huang Tingjian) in the Song Dynasty, whenever he encountered a critical moment of right and wrong, would definitely solemnly warn the other party, and would never use a speculative mentality to gain temporary praise from people.
。故其耿光與諸禪爭先。宜其如此。今人稍涉勢利津徑。則利害是顧。榮辱是僻。偷安是樂。三是障心。雖力如巨靈。孰能撼之。此等光景歷歷。貧道親嘗者也。茍無道以治心。觸此境界。安得超然哉。吾眼中之人。唯先生受其擠陷。雖復乍聞亦有動心時。少頃則忘之矣。此最入道捷徑。峨嵋別傳老師行實。乞為大整斥之。不惟此師籍為不朽。吾亦欲先生之名。同普賢老人不朽。愿無忽。又棲霞兀齋法師。並其弟幻齋法師行實。亦乞先生文之。此二師于貧道有法義交。渠先行而後行者不為之圖不朽。非義也。
又。
華嚴新論。聞是宋板。字畫清整。朝夕思得。朗讀百過。少慰渴懷也。不知此味。何日上舌。禪人覺之。其天資儘可教者。但恨其常習入骨。卒難淘瀉。渠自發肯心則瀉之。亦勿難者。又其性近於文。如先生𢬵一月之工。開其文竅。辟其文路。壯其文氣。堅其文骨。提其文心。保渠必有成者。
又。
居士官套習生。猿猱習熟。每寄吾書。則以為疾。今官漸大。得非疾大乎。若謂南官冷靜。可以久祿。此非自食其言乎。是事平言。世中人誰肯及此。思之。傳金沙十方院疏文。先當說理透徹。方好敘事。以東魯書生。有理法障故。
又。
先生於楞嚴靜室。曾稱丁勺原
【現代漢語翻譯】 現代漢語譯本：因此，他的光明與各種禪定爭相輝映，本就應該如此。現在的人稍微沾染了追逐權勢利益的途徑，就只顧利害，把榮辱放在一邊，茍且偷安當作快樂。這三者都是障礙心靈的東西，即使力量像巨靈神一樣，誰能撼動它們呢？這種種景象，貧道我都親身經歷過。如果沒有道來治理內心，遇到這種境界，怎麼能超越呢？我眼中所見的人，只有先生您會受到排擠陷害，即使偶爾聽到，也會有動心的時候，但很快就忘記了。這是最容易入道的捷徑。峨眉別傳老師的行實，懇請您大力加以駁斥。不只是這位老師的生平得以不朽，我也希望先生您的名字，能和普賢菩薩一樣不朽。希望您不要忽略。還有棲霞兀齋法師，以及他的弟弟幻齋法師的行實，也懇請先生您為他們撰文。這兩位法師與貧道有佛法上的交流，他們先走了，而後行的人如果不為他們圖謀不朽，是不合道義的。
還有，《華嚴新論》，聽說那是宋代的版本，字跡清晰整潔，我早晚都想得到它，朗讀百遍，稍微安慰我渴求的心情。不知道這種滋味，什麼時候才能真正品嚐到。禪人覺之，他的天資完全可以教導，只是遺憾他長期的習慣已經深入骨髓，很難徹底清除。如果他自己能發肯定的心，那麼清除這些習慣也不難。還有他的性格接近於文學，如果先生您花費一個月的時間，開啟他的文學竅門，開闢他的文學道路，壯大他的文學氣勢，堅固他的文學骨骼，提升他的文學心境，我保證他一定會有成就的。
還有，這位居士用官場上的套話來應付我，像猿猴一樣熟練。每次寄給我的信，都認為這是種疾病。現在官越做越大，難道疾病也更嚴重了嗎？如果說南方的官職清閑冷靜，可以長久地享受俸祿，這不是自己打自己的臉嗎？這是平實的話，世上的人誰肯說到這個地步？想想吧。撰寫金沙十方院的疏文，首先應當把道理說透徹，然後才能敘述事情，因為東魯的書生，有理法上的障礙。
還有，先生您在楞嚴靜室，曾經稱讚丁勺原。
【English Translation】 English version: Therefore, his radiant light contended with all the various forms of dhyana (禪定, meditation), and it should be so. Nowadays, people slightly dabble in the pursuit of power and profit, and they only care about advantages and disadvantages, putting honor and disgrace aside, taking temporary ease as happiness. These three things are obstacles to the mind, and even with the strength of a giant spirit, who can shake them? These scenes, I, this poor monk, have personally experienced. If there is no Dao (道, the Way) to govern the heart, how can one transcend when encountering such realms? Among the people I see, only you, sir, are subjected to squeezing and trapping. Even if you hear of it occasionally, there will be times when your heart is moved, but you will soon forget it. This is the easiest shortcut to entering the Dao. The deeds of the teacher in the 'Emei Biezhuan' (峨嵋別傳, Separate Biography of Emei) should be strongly refuted. It is not only that this teacher's life will be immortalized, but I also want your name, sir, to be immortalized like Samantabhadra Bodhisattva (普賢, Puxian). I hope you will not neglect this. Also, the deeds of Dharma Master Wuzhai (兀齋) of Qixia (棲霞) and his younger brother, Dharma Master Huanzhai (幻齋), should also be written by you, sir. These two masters had Dharma (法, Buddhist teachings) exchanges with me. They have passed away, and if those who come after do not plan for their immortality, it is unjust.
Also, the 'Huayan Xinlun' (華嚴新論, New Treatise on the Avatamsaka Sutra), I heard it is a Song Dynasty (宋, 960-1279) edition, with clear and neat characters. I think of obtaining it morning and evening, reading it aloud hundreds of times, to slightly comfort my longing heart. I wonder when I will truly taste this flavor. The Chan (禪, Zen) practitioner Jue Zhi (覺之), his talent is fully teachable, but it is a pity that his long-term habits are deeply ingrained, making it difficult to completely cleanse them. If he himself can develop a willing heart, then cleansing these habits will not be difficult. Also, his nature is close to literature. If you, sir, spend a month's effort, opening his literary apertures, opening up his literary paths, strengthening his literary spirit, solidifying his literary bones, and elevating his literary mind, I guarantee that he will surely achieve something.
Also, this layperson uses official jargon to deal with me, as skillfully as a monkey. Every time he sends me a letter, he thinks it is a disease. Now that he is becoming a bigger official, is the disease also getting more serious? If he says that the southern official position is leisurely and calm, and he can enjoy his salary for a long time, isn't he contradicting himself? These are plain words, who in the world is willing to say this? Think about it. When writing the memorial for the Jinsha Shifang Monastery (金沙十方院), you should first explain the principles thoroughly, and then narrate the events, because the scholar from Donglu (東魯) has obstacles in reason and Dharma.
Also, you, sir, in the Lengyan (楞嚴, Surangama) quiet room, once praised Ding Shaoyuan (丁勺原).
奇偉殊倫。可為法門金湯。苐於法海中。迥未有所入。乞師特接引之語訖。即為貧道扣三首。以是貧道過滁陽誘拔之。渠世味正濃。雖復相見。于出世法掉頭不顧。比勺原蒙大難。頓覺交情反覆。波瀾莫喻。始知好因緣處。翻成惡因緣。貧道望其眉宇愀然。頗有厭世之色。即為提明。向日先生婆心扣首為渠之事。渠始痛感先生為渠熱腸。先生急當作書。力提出世因緣。渠亦得力信入。且渠雖離此大辱。而精神胸次。不惟勿困頓。實超朗無介亦可敬也。
又。
承手諭教我甚深。苐徐思之。斷髮如斷頭。倘再計山林可以避禍。朝市取禍必易。則尚有頭可斷矣。所以甘受報緣。初不暇生心趨避也。且舍境何以煅心哉。
又。
令夫人。信心何如。世中之苦。唯女身最苦。何故。行止多障礙故。然要脫苦亦不難。但能以堅濕暖動四大。行住坐臥。細細觀察查審。何大是女身。若查審有個頭腦。便悟男身惟名言。況女身乎。先生勿海漲。宜正顏色。振精神。將貧道法語。痛示令夫人。蓋貧道往嘗受其供養。今不可不提撕之。此理也非情也。
寄開之大郎二郎
百丈竿頭。蹈丈木而驚悸。大地之上。履寸板而坦然。此何故哉。蓋竿本不虛。地本不實。嗚呼。一切眾生。于無實無虛之中。橫
【現代漢語翻譯】 現代漢語譯本： 他非常傑出，與衆不同，可以成為佛法的大門和堅固的屏障。只是在佛法的海洋中，還完全沒有入門。懇請老師特別引導他。說完，就向貧道磕了三個頭。因此貧道到滁陽去引導他。他當時對世俗的滋味正濃厚，即使見面，對於出世間的佛法也掉頭不顧。等到勺園遭遇大難，才突然覺得人情反覆無常，變化莫測。這才知道好的因緣，反而變成了惡的因緣。貧道看到他眉宇間憂愁的樣子，頗有厭世的神色，就為他點明。提起以前先生婆心切切地為他磕頭的事情，他才深深地感激先生為他熱心。先生應該趕緊寫信，極力提出出世的因緣，他也能因此得力而信入。而且他雖然脫離了這場大辱，但精神和胸懷，不僅沒有困頓，實在是非常超脫開朗，令人敬佩啊。 又。 承蒙您的來信，教導我非常深刻。只是我仔細思考，斷髮就像斷頭一樣。如果還想著山林可以避禍，那麼在朝廷都市裡招致禍患就更容易了，那就還有頭可以被砍斷了。所以我甘願承受報應的因緣，起初就沒有心思去趨吉避兇。而且不捨棄外境，又怎麼能磨練內心呢？ 又。 您的夫人，信心如何？世間的痛苦，唯有女身最為痛苦。為什麼呢？因為行動有很多障礙的緣故。然而要脫離痛苦也不難，只要能夠用堅、濕、暖、動這四大元素，在行、住、坐、臥中，細細地觀察審查，哪個大的是女身？如果審查有個頭緒，便會領悟到男身也只是個名言，更何況是女身呢？先生不要像海水漲潮一樣心煩意亂，應該端正顏色，振作精神，將貧道的法語，痛切地告訴您的夫人。因為貧道過去曾經接受過她的供養，現在不能不提點她。這是理，不是情啊。 寄給開之的大郎二郎 在百丈高的竹竿頂上，即使踩到一寸木頭也會驚慌恐懼；在大地上，即使踩到一寸木板也會坦然自若。這是什麼緣故呢？因為竹竿本來就不穩固，大地本來就很實在。唉！一切眾生，在無實無虛之中，橫生出種種的分別。
【English Translation】 English version: He is exceptionally outstanding and extraordinary, capable of being a golden fortress for the Dharma. However, within the ocean of Dharma, he has yet to truly enter. I implore the teacher to offer special guidance. Having said this, he kowtowed three times to this humble monk. Therefore, this humble monk went to Chuyang to guide him. At that time, his taste for worldly matters was still strong, and even upon meeting, he turned a blind eye to the Dharma of transcending the world. It was not until he encountered great hardship at Shao Yuan that he suddenly realized the fickleness of human relationships and the unpredictability of life. Only then did he understand that good karma can turn into bad karma. Observing the sorrowful expression on his face, which suggested a weariness of the world, this humble monk enlightened him. I reminded him of how Master (先生, xiānshēng - honorific title) had earnestly kowtowed on his behalf, and he deeply appreciated Master's heartfelt concern. Master should quickly write a letter, strongly emphasizing the causes and conditions for transcending the world, so that he can gain strength and enter into faith. Moreover, although he has escaped this great humiliation, his spirit and mind are not only not troubled, but are truly detached and enlightened, worthy of respect. Furthermore. I received your letter, which taught me profound lessons. However, upon careful consideration, cutting off hair is like cutting off the head. If one still thinks that mountains and forests can be used to avoid disaster, then inviting disaster in the court and city will be even easier, and there will still be a head to be cut off. Therefore, I am willing to accept the causes and conditions of retribution, and initially had no intention of seeking good fortune and avoiding misfortune. Moreover, how can one temper the mind without abandoning external circumstances? Furthermore. How is your wife's faith? Among the sufferings of the world, the female body is the most painful. Why? Because there are many obstacles to movement. However, it is not difficult to escape suffering, as long as one can use the four great elements of solidity (堅, jiān), fluidity (濕, shī), warmth (暖, nuǎn), and motion (動, dòng), to carefully observe and examine in walking, standing, sitting, and lying down, which of these is the female body? If the examination yields a clue, one will realize that the male body is also just a nominal concept, let alone the female body. Sir, do not be agitated like the rising tide; you should correct your expression, invigorate your spirit, and tell your wife the Dharma words of this humble monk with earnestness. Because this humble monk has received her offerings in the past, I must now remind her. This is reason, not sentiment. Sent to the eldest and second sons of Kai Zhi (開之, Kāi zhī - a name) At the top of a hundred-foot pole (百丈竿頭, bǎizhàng gāntóu - metaphor for a precarious situation), even stepping on an inch of wood causes fear and trepidation; on the ground, even stepping on an inch of plank brings peace and composure. What is the reason for this? Because the pole is inherently unstable, and the ground is inherently solid. Alas! All sentient beings, in the midst of what is neither real nor unreal, give rise to all kinds of discriminations.
計虛實故也。
句到意不到。剪花能引蝶。蝶醒呼不來。意到句不到。蜜在瓶中藏。遊蜂寧聞香。句意俱到。譬如春在花枝。誰矚不思。句意俱不到。殘紅逐流水。春色浪頭尋。
示王宇泰居士
念頭未起。靈然清凈。本無我人。此其所以一切病患奈何他不得。豈惟病患奈何他不得。縱十方諸佛。盡其神力。亦摸索他鼻孔不著。念頭既起。即有人我能所成敵。觸處愛憎。愛憎既熾。則綿然交戰于胸中。瞬息無停。頭頭物物。莫不見障。如此等人。豈特病患中。受大劇苦。就無病患時節。被他愛憎。使得慌慌忙忙一點做不得主。何況正在病時。攢心徹骨之痛。呻吟苦楚。情識種種。又安做得主。雖然。此就常人言之耳。若智者分上。必有個消遣處。若無消遣處。臨一切病患。便作不得主。不免隨他種種楚痛去也。且道。如何是消遣的法子。我今且問。能知痛者畢竟是何物。所痛者又是何物。若無所痛。知痛者不有。若無知痛者。則所痛於我有何交涉。大丈夫到這時節。正好作觀想。畢竟尋究能痛所痛。是一是二。一則能所尚無。阿誰受痛。二則能是能。所是所。能痛畢竟不是所痛。能痛若是所痛。又則是一。一則本無能所。受痛者阿誰。公於此直將痛苦中種種憎愛。憎愛情識。轉為一個觀想。𢬵命挨
【現代漢語翻譯】 現代漢語譯本： 這是關於計算虛實的原因。
句子到了，意境卻沒到。就像剪紙花可以引來蝴蝶，但蝴蝶醒來后卻無法呼喚回來。意境到了，句子卻沒到。就像蜂蜜藏在瓶子里，遊動的蜜蜂只能聞到香味。句子和意境都到了，就像春天在花枝上，誰看到都會有所思。句子和意境都沒到，就像殘落的花瓣隨著流水漂走，在浪頭中尋找春色。
開示王宇泰居士
念頭還沒有生起的時候，靈明而清凈，本來就沒有我與人（Atman and Pudgala，佛教術語，指個體和非個體）。因此，一切病患都奈何不了他。豈止是病患奈何不了他，即使十方諸佛（Buddhas of the ten directions，指各個方向的佛），用盡他們的神力，也摸不著他的鼻孔。念頭一旦生起，就有了人我、能與所（subject and object，能指能動者，所指被動者）的對立，處處產生愛憎。愛憎一旦熾盛，就像綿延不斷的戰爭在心中交戰，瞬息不停。所有事物，沒有不被遮蔽的。像這樣的人，豈止是在病患中，遭受巨大的痛苦，即使在沒有病患的時候，也被愛憎所驅使，忙忙碌碌，一點都做不了主。更何況正在生病的時候，那種錐心刺骨的疼痛，種種苦楚，種種情識，又怎麼能做得了主呢？雖然如此，這只是對普通人而言。如果是有智慧的人，一定有個排遣的方法。如果沒有排遣的方法，面臨一切病患，就做不了主，免不了隨著種種楚痛而去。那麼，什麼是排遣的方法呢？我現在且問，能知道疼痛的到底是什麼東西？所疼痛的又是什麼東西？如果沒有所疼痛的，能知道疼痛的就不會存在。如果沒有能知道疼痛的，那麼所疼痛的與我有什麼關係呢？大丈夫到了這個時候，正好作觀想，徹底尋究能痛和所痛，是一還是二？如果是一，那麼能和所尚且沒有，誰來受痛？如果是二，那麼能是能，所是所，能痛畢竟不是所痛。能痛如果是所痛，那麼就是一。如果是一，本來就沒有能所，受痛的又是誰呢？你就在這痛苦中，直接將種種憎愛、憎愛情識，轉為一個觀想，拚命捱過去。
【English Translation】 English version: This is the reason for calculating emptiness and reality.
The sentence arrives, but the meaning doesn't. Like a paper-cut flower can attract butterflies, but once the butterflies wake up, they cannot be called back. The meaning arrives, but the sentence doesn't. Like honey is hidden in a bottle, and the wandering bees can only smell the fragrance. Both the sentence and the meaning arrive, like spring is on the flower branches, and whoever sees it will contemplate. Neither the sentence nor the meaning arrives, like fallen petals drifting with the flowing water, searching for spring in the waves.
Instruction to Layman Wang Yutai
Before a thought arises, there is a spiritual clarity and purity, originally without self and others (Atman and Pudgala, Buddhist terms referring to individual and non-individual). Therefore, all illnesses and sufferings cannot do anything to him. Not only can illnesses and sufferings not do anything to him, but even the Buddhas of the ten directions (Buddhas of the ten directions, referring to Buddhas in all directions), exhausting their divine powers, cannot find his nostrils. Once a thought arises, there is opposition between self and others, subject and object (subject and object, the subject refers to the active agent, the object refers to the passive recipient), and love and hatred arise everywhere. Once love and hatred become intense, it is like a continuous war raging in the heart, without stopping for a moment. All things are obscured. Such a person, not only suffers great pain in illness, but even when there is no illness, is driven by love and hatred, busy and unable to be the master of himself. Moreover, when one is sick, the piercing pain, all kinds of suffering, and all kinds of emotions, how can one be the master? Although this is said of ordinary people. If one is wise, there must be a way to dispel it. If there is no way to dispel it, facing all illnesses and sufferings, one cannot be the master and inevitably follows all kinds of pain. So, what is the method of dispelling? I will now ask, what is it that knows the pain? And what is it that is being pained? If there is nothing being pained, the one who knows the pain will not exist. If there is no one who knows the pain, then what does the pain have to do with me? A great man at this time should contemplate, thoroughly investigating whether the one who pains and the one who is pained are one or two? If it is one, then there is no subject or object, who is suffering the pain? If it is two, then the subject is the subject, and the object is the object, and the one who pains is not the one who is pained. If the one who pains is the one who is pained, then it is one. If it is one, there is originally no subject or object, who is suffering the pain? You should directly transform all the hatred and love, and the emotions of hatred and love, into a contemplation in this pain, and endure it with all your might.
將去。畢竟要知痛者是誰為崇。果然推得入頭。不惟業消痛除。敢保參禪一節。從此結案。所以古人病患中發明心地者不少。故昔人見病患不來。慚懼悲泣。竊痛責己。此必諸佛舍我。不冥加我故。若肯冥加則病患不離。何以故。蓋眾生從無量劫來。迷卻本明廣大靈然之體。活潑清凈之心。執此浮想。及這臭軀殼子。保惜不捨。若是病患苦痛煎迫。眾生自然悟此身危脆。臭穢不凈。有此念頭起時。更得善友傍敲暗擊。此身臭穢。不堪保惜。此相不實。又何憎愛。病者果是個英靈種草。聞此言句。不唯這些病苦不顧。直饒飛矢刺目。拔刀撼胸。但恨觀想不純熟。向上不明徹。豈有閑工夫。在臭軀殼上。作活計耶。道理即如天。有警人君之慈。則垂像現彗。今日宇泰。剛發心究此大事。便有此病苦來魔。此實諸佛冥加在公。不可不省。貧道見公有此病患。既為公憂。又為公喜。
答仇謙謙語三段
喜怒哀樂之未發。謂之中。此中既云未發。誰知其中。夫發則有知覺可知中與未中。未發則無念。無念則無知覺。尋常所謂未發之中者。將何以見其中。若以已發驗未發。所以知其中者。則已發不即未發。未發不即已發。則不可以已發驗未發矣。此中儒門大本。不清楚久矣。惟先生高明博雅。乞為剖示。
既云
【現代漢語翻譯】 現代漢語譯本： 將要離去。畢竟要知道承受痛苦的是誰在作祟。如果真的能推究明白，不僅業障消除，痛苦解除，而且我敢保證參禪這件事，從此就能了結。所以古人從病患中發明心性的人不在少數。因此過去的人看到病人不來，會感到慚愧、恐懼和悲傷哭泣，暗自責備自己，認為這一定是諸佛捨棄了我，不暗中加持我的緣故。如果肯暗中加持，那麼病人就不會離開。為什麼呢？因為眾生從無量劫以來，迷惑了原本光明廣大、靈妙澄澈的本體，活潑清凈的心，執著于這些虛浮的妄想，以及這具臭穢的軀殼，保護珍惜而不肯捨棄。如果是病患的痛苦煎熬逼迫，眾生自然會醒悟到這身體的危脆、臭穢不凈。當有這種念頭生起的時候，如果再得到善友在旁邊敲打暗示，明白這身體臭穢，不值得保護珍惜，這表相不真實，又有什麼可憎恨愛戀的呢？生病的人如果是個英靈之輩，聽到這些話，不僅不會顧及這些病苦，即使飛箭刺入眼睛，利刃砍在胸膛，只會遺憾觀想不夠純熟，向上之路不夠明徹，哪裡有閑工夫在這臭軀殼上做文章呢？道理就像上天，有警示君王的慈悲之心，所以會垂下異象，出現彗星。現在天下太平，剛發心探究這件大事，便有這病苦來作祟，這實在是諸佛在暗中加持您，不可不反省。貧道看到您有這病患，既為您擔憂，又為您高興。 回答仇謙謙的三段話： 喜怒哀樂沒有發生的時候，叫做『中』（Zhong，the state of equilibrium）。這個『中』既然說是沒有發生，誰知道其中的含義呢？如果發生了，就有知覺，可以知道是否符合『中』的狀態。沒有發生，就沒有念頭，沒有念頭就沒有知覺。通常所說的沒有發生的『中』，要用什麼來了解它呢？如果用已經發生的來驗證沒有發生的，從而瞭解『中』，那麼已經發生的就不等於沒有發生的，沒有發生的也不等於已經發生的，那麼就不可以用已經發生的來驗證沒有發生的了。這個『中』是儒家根本，不清楚很久了。只有先生您高明博學，請您為我剖析開示。
【English Translation】 English version: Going to leave. After all, one must know who is causing the pain. If one can truly investigate and understand, not only will karmic obstacles be eliminated and suffering relieved, but I dare to guarantee that the matter of Chan (Zen) practice can be concluded from then on. Therefore, there are not a few ancient people who discovered their mind-nature through illness. Thus, in the past, when people saw that the sick did not come, they would feel ashamed, fearful, and weep with sorrow, secretly blaming themselves, thinking that it must be because all the Buddhas had abandoned me and were not secretly blessing me. If they were willing to secretly bless me, then the sick would not leave. Why? Because sentient beings, from countless kalpas (aeons) ago, have been deluded about their original bright, vast, and spiritually radiant essence, their lively and pure mind, clinging to these floating thoughts and this stinking body, protecting and cherishing it without being willing to let go. If the suffering of illness torments and oppresses, sentient beings will naturally awaken to the fragility, foulness, and impurity of this body. When this thought arises, if one also receives subtle guidance from a virtuous friend, understanding that this body is foul and not worth protecting and cherishing, that this appearance is unreal, then what is there to hate or love? If the sick person is a heroic spirit, upon hearing these words, not only will they disregard these sufferings of illness, but even if flying arrows pierce their eyes or sharp blades strike their chest, they will only regret that their contemplation is not pure enough and their understanding of the upward path is not clear enough. Where would they have the leisure to make a fuss over this stinking body? The principle is like Heaven, which has the compassion to warn rulers, so it sends down omens and comets appear. Now the world is at peace, and just as one begins to investigate this great matter, this suffering of illness comes to obstruct. This is truly the Buddhas secretly blessing you, and you must reflect upon it. I see that you have this illness, and I am both worried and happy for you. Answering Qiu Qianqian in Three Sections: The state before the arising of joy, anger, sorrow, and pleasure is called 'Zhong' (中, the state of equilibrium). Since this 'Zhong' is said to be before arising, who knows its meaning? If it has arisen, then there is awareness, and one can know whether it conforms to the state of 'Zhong'. If it has not arisen, then there is no thought, and without thought, there is no awareness. What is commonly referred to as the 'Zhong' before arising, how can one understand it? If one uses what has already arisen to verify what has not arisen, thereby understanding 'Zhong', then what has already arisen is not the same as what has not arisen, and what has not arisen is not the same as what has already arisen. Therefore, one cannot use what has already arisen to verify what has not arisen. This 'Zhong' is the foundation of Confucianism, and it has been unclear for a long time. Only you, sir, are wise and erudite. Please analyze and enlighten me.
未發。本自無念。無念則無覺知。而能見未發者。知耶非知耶。知耶已發。不知則孰知其中。若謂自然而知。謂有我而知。無我而知。有我則非自然。無我則自然誰知。茲高明見覆。泛然卒酬。未見愚之問端所以。大凡辨論。必有宗旨。貴在問在答處。答在問處。如箭鋒相值。涵蓋相契。所以問之端倪。不可不精思揣其立宗。今立宗在於未發。既無念覺。如何知得未發。若以已發驗未發。遂謂已發不中。未發亦不中。或無是理。蓋未發廓然無朕。如太虛相似。縱已發差處安能累之。如能累得。則虛空亦可彩畫矣。惟先生熟玩愚之問答宗趣。細見教之。
高明所謂明覺自然之體。此是未發之中者。謂明覺自知。所以知其未發中耶。謂起念覺照故知其中耶。自知則刀不自割。眼不自睹。起念而知則屬已發。不謂之未發中矣。
示胡德修居士
從古至今。大都學道不成者。往往奈何自家身心不下。是故生死憎愛交加。紛擾靈臺渾濁。片餉不得清寧。總不知生死何招。憎愛何成。雖復奔波湖海。尋真覓訣。為治身心。或從眼中看得來的。耳中聞得來的。攢頭相授。依憑扭捏。又有靜中得少光景。即為究竟。長年終日弄鬼眼睛。鼓粥飯氣。自家身心毫釐竟治不得。設臨顛沛流離之際。逆順是非之場。依舊生死
浩然。憎愛滿腔。紛飛搖盪。方寸中如著芒刺相似。此蓋不知自身自心來源。既不知身心來源。即此身心障礙不淺。如是不唧𠺕做去。豈惟大道終難悟徹了當。日用中敢保從生至死。未夢見安閑在。何則不知身源則見有身。見有身故則受身累。不知心源則見有心。見有心故則受心勞。肇祖云。勞勤莫先於有智。大患莫若於有身。豈欺我哉。且道身心來源處。現前此個軀殼子。不過四大合成。現前分別了了。此點妄心。不過四蘊攢就。眾生顛倒。妄以此身為身。此心為心。塵沙劫波。淪墜不已。改頭換面。如火傳薪。蔓延無歇。大丈夫真心學道。何不猛著精彩。拍胸自判。發一片決定心志。直下以四大推身。四蘊推心。逢緣觸境。崇朝至暮。綿然無間。歡喜也如是推。煩惱也如是推。推來推去。工夫純熟。一旦身心廓落。蕩然虛明。到此境界。德修畢竟喚甚麼作身心。喚甚麼作生死憎愛。德修果然擔荷得真。做得不惟成佛有分。學仙有路。管取參禪門中。亦推爾不出。德修聞此語。不免疑他成佛成仙。到參禪門中。皆是末事。殊不知。禪門向上巴鼻。諸佛猶未夢見在。且道。如何是向上巴鼻。十方諸佛在何處。盡在驢胎馬腹中。
與智香居士書
周沈兩家。乃吳江信法之始。故汝兩家精進愈熾。願力愈弘。
【現代漢語翻譯】 現代漢語譯本： 浩然（心懷坦蕩）。如果憎恨和喜愛充滿胸膛，思緒就會像狂風中的落葉一樣搖擺不定，內心就像被芒刺紮了一樣難受。這都是因為不知道自身和自心的來源。既然不知道身心的來源，那麼這個身心就會成為巨大的障礙。如果不能覺悟到這一點並努力修行，不僅難以徹底領悟大道，而且可以肯定的是，從生到死，都無法獲得真正的安寧。為什麼呢？因為不知道身體的來源，就會執著于身體的存在，執著于身體的存在，就會被身體所累。不知道心的來源，就會執著於心的存在，執著於心的存在，就會被心所困擾。肇祖（僧肇）說：『勞累沒有比執著于智慧更甚的，禍患沒有比執著于身體更大的。』 這難道會欺騙我們嗎？那麼，身心的來源在哪裡呢？現在這個軀殼，不過是四大（地、水、火、風）聚合而成。現在這個分別清楚的妄心，不過是四蘊（色、受、想、行）積攢而成。眾生顛倒，錯誤地把這個身體當作真正的身體，把這個心當作真正的心，因此在無盡的輪迴中沉淪。不斷地改變形態，就像火藉著柴薪燃燒一樣，蔓延不息。大丈夫如果真心學道，為什麼不振作精神，拍著胸脯自我決斷，發下堅定的決心，直接用四大來推究身體，用四蘊來推究心？無論遇到什麼緣分，觸及什麼境界，從早到晚，持續不斷地這樣推究。無論是歡喜還是煩惱，都這樣推究。推來推去，功夫純熟之後，一旦身心廓然脫落，變得空虛而光明，到了這種境界，即使是德修（人名），你又能把什麼叫做身心，把什麼叫做生死憎愛呢？德修如果真的能夠承擔起這份責任，那麼不僅成佛有份，學仙也有路可走，而且在參禪的門徑中，也沒有人能夠難倒你。德修聽到這些話，難免會懷疑成佛成仙，以及在參禪門中都是小事。卻不知道，禪門向上提升的關鍵，是諸佛都未曾夢見過的。那麼，什麼是向上提升的關鍵呢？十方諸佛又在哪裡呢？他們都在驢胎馬腹之中。
與智香居士書
周家和沈家，是吳江開始信奉佛法的家族。因此你們兩家的精進更加旺盛，願力更加弘大。
【English Translation】 English version: Haoran (open and upright). If hatred and love fill the chest, thoughts will sway like fallen leaves in the wind, and the heart will feel as if it's pricked by thorns. This is all because one doesn't know the source of one's own body and mind. Since one doesn't know the source of body and mind, then this body and mind become a great obstacle. If one cannot awaken to this and strive to cultivate, not only will it be difficult to thoroughly comprehend the Great Path, but it can be asserted that from birth to death, one will not be able to obtain true peace. Why is this? Because not knowing the source of the body, one clings to the existence of the body, and clinging to the existence of the body, one will be burdened by the body. Not knowing the source of the mind, one clings to the existence of the mind, and clinging to the existence of the mind, one will be troubled by the mind. Zhaozu (Monk Zhao) said: 'No toil is greater than clinging to wisdom, no calamity is greater than clinging to the body.' Would this deceive us? So, where is the source of body and mind? This present physical shell is nothing more than the aggregation of the Four Great Elements (earth, water, fire, wind). This present discriminating and clear deluded mind is nothing more than the accumulation of the Four Aggregates (form, feeling, perception, volition). Sentient beings are inverted, mistakenly taking this body as the true body, and this mind as the true mind, and therefore sink in endless samsara. Constantly changing forms, like fire burning with firewood, spreading without ceasing. If a great man truly studies the Way, why not rouse his spirit, pat his chest and make a self-judgment, and make a firm resolution to directly use the Four Great Elements to investigate the body, and the Four Aggregates to investigate the mind? No matter what conditions are encountered, or what realms are touched, from morning to night, continuously investigate in this way. Whether it is joy or sorrow, investigate in this way. Investigating back and forth, once the skill is perfected, the body and mind will suddenly fall away, becoming empty and bright. Having reached this state, even if it is Dexiu (a name), what can you call body and mind, and what can you call birth, death, hatred, and love? If Dexiu can truly shoulder this responsibility, then not only will he have a share in becoming a Buddha, but he will also have a path to learn immortality, and in the path of Chan practice, no one will be able to stump you. Hearing these words, Dexiu will inevitably doubt becoming a Buddha and an immortal, and that these are minor matters in the path of Chan practice. But he doesn't know that the key to upward progress in Chan is something that even the Buddhas have not dreamed of. So, what is the key to upward progress? Where are the Buddhas of the ten directions? They are all in the wombs of donkeys and horses.
Letter to Layman Zhixiang
The Zhou and Shen families were the first families in Wujiang to believe in the Dharma. Therefore, your two families' diligence is even more vigorous, and your vows are even more expansive.
則松陵之風移俗革。可翹足而待者。不委兩門居止依怙。果四棱塌地否。果能之。則老漢敢不為旗鼓哉。雖然。汝所慈輔我大矣。惟城山未皇一登。或近過之不知。汝昆季俱在否。德輿昆季其所親即世。不知臨命終時。不大苦否。如不大苦。則老漢歡喜難喻。如不自在則丈夫不如婦矣。老漢也要打草驚蛇。捉死怖生。不知汝輩眼中。果有筋。皮里果有骨否。不然。則老漢罪過不少。
與于潤甫
墨香庵汝之費心深矣。介然寒生。費從何來。不能而能之。非卓有定見。則受紛綸之搖。此庵安能成也。既成矣。切須強力忍氣終之。老漢蕭然云外夫耳。汝不以富貴當眼。而必清高特持。委曲焦勞。決以初念是克。吾敢忘之哉。大凡做好人不易。賠錢忍氣忍饑。所以天必憫之。吾聞天憫者必有後。或汝異曰此子必當鳴於世。吾故附此于來柬之尾。以表汝有後之兆云。
與李次公
紫柏道人見地平常。行且疏略。吾法道中相識。或不以其闕陋。愛而不棄。欲寫其像。如具信心。亦不可易忽圖之。古人有言曰。魚相忘于江湖。人相忘于道德。蓋精神不真。終難持久。不以持久之心寫之。不若不寫為第一義。即如聞亦不可以老漢為塞人情之具。茍察其果信得吾透念無支路。非具禮。亦不可為輕寫。蓋眾生舍
財如割身肉。如不能割肉圖老漢。老漢亦何故用其戲寫為酒館八仙耶。且圖佛菩薩有功德。圖吾。吾之功德尚不能自福。曷可福人。吾行之後次公謹體此囑。始不負吾。
答于景素儀部
比辱枉顧而不遑一接清塵。以傅生在也。且貧衲棄置世外之人。寸無所長。亦不敢輕接賢士大夫。向承令侄之歡。移錫延陵。而道德虛薄。無以感物。抱慚良多。又吾曹得與世途相接者。自有標格。上則非道德不應。次則不過詩文已耳。越兩者而有交焉。達觀雖不敏。懼弗能也。如足下不以軒飾自榮。于出世法中。果爾存神。貧道雖不敏。敢不全令侄之愛哉。大率存神不真。比屋千里。豈有千里之遙。形待情懸。而能聲入心通耶。故足下如辦心未暇。留俟因緣時熟。相接亦得。達觀勿解作綺語。言直近魯。唯高明亮之。
答馬誠所御史
辱手書。知居士欲激野朽。憤發同心雪卓頭陀之死耳。敢不承命。苐野朽為頭陀之心。非為頭陀也。為頭陀立言著書。每以金湯大法自任。此心何心哉。如野朽不以此情照之。則風馬牛不相及矣。又頭陀自刎偈曰。志士不忘在溝壑。勇士不忘喪其元。吾今不死待何時。愿早一命歸黃泉。野朽以此偈。觀頭陀之心。則頭陀非佛祖聖賢之氣象也。智勇烈丈夫耳。大抵吾曹出處。與俗
士不同。俗士所見。見局乎一世。吾曹見通於三世。一世偏也。三世圓也。偏則情多昧理。圓則理能制情。如孔融李膺臨難。皆疑怨不能自解。此情蔽理故。若少林二祖。南嶽思禪師臨難。皆能用理制情。所以直觀今世。有生心殺我者。我必前生曾殺他故也。故南嶽中十七大毒。小毒不知其數。一味觀乎往因。逆來順受。而二祖亦死於縣令之手。初不聞二老禪。有所不堪受也。此祖佛標格如是。較諸孔李二君子又何如耶。今嗚呼。平生語禪。而臨難竟不遵鼻祖報冤行。消釋宿業。以不堪人之瑣碎。甘舉刀自刎。以跡觀之。謂頭陀烈丈夫則可。謂真是佛祖聖賢之徒則不可也。雖然。頭陀佛祖聖賢之理。未嘗不知。特知而未能行。又豈能證而忘。忘而用哉。今之僧俗。雖號稱知禪談禪者。則又萬萬不若卓頭陀也。故頭陀之死。野朽不能說一偈。寄香燭弔奠之。非夫矣。惟高明徐平其氣靜其心。諦察野朽復居士之言何如。為頭陀之心何如。于理果當。謹佇報章。余續不悉。
付密藏開侍者
吾云外夫與世泊然者。然於世情。若不能判然割斷。以法門事重故也。或者不察吾曹痛處。亦不必介介。但盡吾心而已。如臺老之晚年。吾復全初好與之遊。亦不過為此耳。據實論護法肝腸。使吾心死而服之。此老非宿有願力
【現代漢語翻譯】 現代漢語譯本：人的境界不同。世俗之人所見，侷限於一生一世。我們這些人所見，貫通於過去、現在、未來三世。一世是片面的，三世是圓滿的。片面則感情多而遮蔽了理智，圓滿則理智慧夠駕馭感情。比如孔融、李膺面臨災難，都疑惑怨恨而不能自我解脫，這是感情遮蔽了理智的緣故。如果像少林二祖（指禪宗二祖慧可和三祖僧璨），南嶽思禪師（慧思）面臨災難，都能用理智駕馭感情，所以能直接看清今世，有產生殺心要殺我的人，必定是我前生曾經殺過他。所以南嶽慧思禪師中了毒，小的毒不計其數，一味地觀察以往的因果，逆來順受。而二祖慧可也死於縣令之手，從沒聽說這兩位老禪師，有什麼不能忍受的。這是祖師佛陀的榜樣就是這樣。與孔融、李膺這兩位君子相比又如何呢？現在，唉！卓頭陀（僧人法號）平生談禪，而臨難時竟然不遵循鼻祖（指佛陀）的報冤行，消解宿世的罪業，因為不能忍受別人的瑣碎，竟然舉刀自刎。從行為來看，說他是剛烈的丈夫還可以，說他真是佛祖聖賢的門徒就不可以了。雖然如此，頭陀對於佛祖聖賢的道理，未嘗不知道，只是知道卻不能實行，又怎麼能證悟而忘懷，忘懷而運用呢？現在的僧人和俗人，雖然號稱懂得禪、談論禪的人，又遠遠不如卓頭陀了。所以卓頭陀的死，我這個鄉野老朽不能說一句偈語，寄上香燭來弔唁他，這難道不是大丈夫嗎？只有高明的徐平和氣定神閒，仔細觀察我這個山野老朽和復居士的言論如何，為卓頭陀的心如何，在道理上果真恰當，恭敬地等待你們的回覆。其餘的以後再說，不一一詳述。
付給密藏開侍者：
我云外夫（作者自稱）與世事淡泊，然而對於世俗人情，如果不能決然割斷，是因為佛法的事情太重要了。或許有人不瞭解我們的痛苦之處，也不必太在意，只要盡到我的心意罷了。像天臺德韶（臺老）的晚年，我重新像當初一樣喜歡與他交往，也不過是爲了這件事罷了。據實評論護法的肝膽，使我心悅誠服。這位老和尚不是宿世有願力，怎麼能做到這樣呢？
【English Translation】 English version: People's realms are different. Worldly people's views are limited to one lifetime. Our views encompass the past, present, and future three lifetimes. One lifetime is partial, while three lifetimes are complete. Partiality leads to emotions obscuring reason, while completeness allows reason to govern emotions. For example, when Kong Rong and Li Ying faced disaster, they were both doubtful and resentful, unable to free themselves, because emotions obscured reason. If, like the Second Ancestor (Huike) and Third Ancestor (Sengcan) of Shaolin, and Chan Master Huisi of Nanyue, they could all use reason to govern emotions, they could directly see that those who generate the intention to kill me in this life must have been killed by me in a previous life. Therefore, Chan Master Huisi of Nanyue was poisoned countless times with minor poisons, but he single-mindedly observed past causes and accepted adversity with equanimity. And the Second Ancestor Huike also died at the hands of a county magistrate, but it was never heard that these two old Chan masters found anything unbearable. This is the example set by the Buddhas and Patriarchs. How does this compare to the gentlemen Kong Rong and Li Ying? Now, alas! The monk Zhuo Toutuo (a monk's dharma name) talked about Chan all his life, but when facing disaster, he did not follow the ancestral (referring to Buddha) practice of repaying grievances and dissolving past karma. Because he could not bear the trivialities of others, he actually drew his sword and committed suicide. Judging from his actions, it is acceptable to say that he was a fierce man, but it is not acceptable to say that he was a true disciple of the Buddhas and sages. Although, Toutuo never failed to know the principles of Buddhas and sages, but he knew them without being able to practice them, so how could he realize and forget, forget and apply them? Today's monks and laypeople, although claiming to know and talk about Chan, are far inferior to Zhuo Toutuo. Therefore, at the death of Zhuo Toutuo, I, an old rustic, cannot say a single verse, but send incense and candles to mourn him. Is this not a true man? Only the wise Xu Ping is calm in spirit and mind, carefully observing how the words of me, an old rustic, and Layman Fu are, and how Zhuo Toutuo's heart is. If it is truly appropriate in principle, I respectfully await your reply. The rest will be discussed later, not in detail.
To Attendant Mikkyo Kai:
I, Yunwaifu (the author's self-designation), am indifferent to worldly affairs, but if I cannot resolutely sever worldly affections, it is because the affairs of the Dharma are too important. Perhaps some people do not understand our pain, but there is no need to be too concerned, just do my best. Like the later years of Tiantai Deshao (Master Tai), I once again enjoyed associating with him as I did in the beginning, but it was only for this matter. To comment truthfully on the Dharma-protecting courage, so that my heart is convinced. How could this old monk have done this if he did not have vows from past lives?
。安能若是乎。其諸郎中。吾甚喜第三者。以知其好惡也。此老一生委精神於法門。而晚年又當爲朝廷之大臣。適乃人情無常。義利出沒之地。設精神照顧不及處。汝當剖肝竭誠。一一扶照之。使此老末後。不要失了大人局面。則使吾門有光也。此亦吾輩。報其護法之勞。理合如此。若於中甫傳廣居之出處。吾曾於此老言之矣。汝當再覿面細論之痛囑之。若論中甫為法門之心。不下此老。但無此老之伎倆耳。即傅郎伎倆頗有。又無此老堅凝持久之力耳。噫。人才之難。難若是乎。文卿絕不見一字來。想聞人之聲或疑耶。當爲凜說。老漢天生生鐵禪和子也。疑夢不可不醒。仲淳與事忙。法中極不進。其氣魄甚勞頓。可哀可哀。但在法脈中人。汝嘗相會。不可要他歡喜。埋沒了人。古德有言曰。心常不與世心和合。是精進。即老漢豈不能作時態度。顧末後累手耳。若論此事。設少年無真精神於此。則老來便做不得主設臨命終時做不得主。便是千生萬劫。驢胎馬腹做設生前。若無真精神於此。則臨命終時做不得主設不得主也。由是觀之。不以此為慮者。皆粉面女耳。苐春光可玩。那悟群芳易凋哉。
付密藏幻予幻居三公
曇生來。得清涼諸師書。並汝等書。彼中人境殊勝大可喜。江南連歲歉饑。人情恍惚。非往
【現代漢語翻譯】 現代漢語譯本：怎麼能這樣呢？對於各位郎中，我最喜歡第三位，因為他知道什麼是好什麼是壞。這位老者一生都將精神寄託于佛法，而晚年又要成為朝廷的大臣。正值人情無常，義利交織的地方，如果精神照顧不到的地方，你們應當剖肝瀝膽，竭盡誠意，一一扶持幫助他，使這位老者在最後，不要失去大臣的風度，這樣才能使我們門中有光彩。這也是我們這些人，報答他護持佛法的辛勞，理應如此。至於中甫傳廣居的去留，我曾經和這位老者說過。你們應當再次當面詳細地討論這件事，痛切地囑咐他。如果說中甫為佛法的心，不亞於這位老者，只是沒有這位老者的手段罷了。即使傅郎有些手段，又沒有這位老者堅定持久的力量。唉，人才的難得，竟然是這樣啊！文卿竟然沒有一個字來信，是聽到什麼人的議論而疑惑了嗎？應當為他說明，老漢我天生就是個鐵打的禪和子。疑夢不可不醒啊。仲淳因為事務繁忙，在佛法上極不精進，他的氣魄非常勞頓，可悲可悲。但他在法脈中，你經常和他相會，不可要他只圖歡喜，埋沒了人才。古德有話說：『心常不與世俗之心和合，就是精進。』難道老漢我就不能做做世俗的樣子嗎？只是最後會連累自己罷了。如果說這件事，如果少年時沒有真正的精神寄託於此，那麼老來就做不了主，如果臨命終時做不了主，便是千生萬劫，在驢胎馬腹中輪迴。如果生前沒有真正的精神寄託於此，那麼臨命終時就做不了主。由此看來，不以此為憂慮的人，都是些只顧打扮的女子罷了，只知道玩賞春光，哪裡知道百花容易凋謝呢？
付給密藏幻予幻居三公
曇生來了，帶來了清涼諸位法師的信，以及你們的信。他們那裡的人文環境非常殊勝，值得高興。江南連年歉收饑荒，人心惶惶，不是前往的地方。
【English Translation】 English version: How could it be like this? Among all the court physicians, I like the third one the most, because he knows what is good and what is bad. This old man has devoted his spirit to the Dharma all his life, and in his later years he will become a minister of the court. It is a time when human feelings are fickle and righteousness and profit intertwine. If there are places where spiritual care is lacking, you should open your hearts and be sincere, and help him in every way, so that this old man will not lose his demeanor as a minister in the end, so that our sect will be glorious. This is also for us to repay his hard work in protecting the Dharma, as it should be. As for the whereabouts of Zhongfu Chuan Guangju (name of a person), I have told this old man about it. You should discuss this matter in detail with him again face to face, and earnestly exhort him. If we talk about Zhongfu's (name of a person) heart for the Dharma, it is no less than this old man's, but he does not have this old man's skills. Even if Fu Lang (name of a person) has some skills, he does not have this old man's firm and lasting strength. Alas, the difficulty of finding talent is like this! Wenqing (name of a person) has not sent a single word, is it because he heard someone's comments and is doubtful? You should explain to him that I, the old man, am a born iron Zen monk. The dream of doubt must be awakened. Zhongchun (name of a person) is very busy with affairs and is not making progress in the Dharma. His spirit is very tired, alas, alas. But he is in the Dharma lineage, you often meet with him, do not let him only seek joy and bury his talent. An ancient virtuous person said: 'The mind that does not always harmonize with worldly minds is diligent.' Could it be that I, the old man, cannot act in a worldly manner? It will only burden myself in the end. If we talk about this matter, if a young person does not have a true spirit devoted to this, then he will not be able to be the master in old age, and if he cannot be the master at the time of death, he will be reincarnated in the wombs of donkeys and horses for thousands of lives and kalpas. If one does not have a true spirit devoted to this in life, then one will not be able to be the master at the time of death. From this point of view, those who do not worry about this are all women who only care about dressing up, only knowing how to enjoy the spring scenery, how can they know that all kinds of flowers easily wither?
Given to the three masters of Mizang (name of a place), Huan Yu (name of a person), and Huan Ju (name of a person)
Tansheng (name of a person) came and brought letters from the various masters of Qingliang (name of a place), as well as your letters. The cultural environment there is very excellent and worth rejoicing. Jiangnan (name of a place) has had years of famine and people's hearts are panicking, it is not a place to go.
年比也。但道人日用。無入不可。雖復世緣逆順。亦古今常態又何足介哉。汝等宜各安心。勤勞藏事。吾樂多矣。此外不必縈懷。惟臺山諸公。為我一一致之。或披晤有期。此中諸居士亦佳。惟中甫少病已愈也。老漢書經一節猶未克。邇將完之也。老漢正月下旬至留都。以吳元石風病甚狂。今幸如舊無恙矣。又石頭諸縉紳大老。率俱雅重。于出世法。極剋意勤重。若繆仲淳葬事。三棺地頗多吉。凡相知者致聲。龍樹尊者道影。唐岐山所臨。似不失真。可當裱莊之。擇一軒豁處供之。又京師亦不可不持去。共黑白隨喜也。來僧乃棲霞凈業堂徹天大德高足。汝等宜看顧之益其道心。慧空雖即世。與萬菩薩為侶。復何恨焉。余瑣不盡。
付密藏開侍者
汝兩度書來。讀之使老漢涕淚莫之止。想汝作書時必亦淚墮耶。不然山川許遠。曷能致斯。此淚仗佛護念。如墮之不止。則鼻祖血脈決不斷矣。此脈既幸不斷。則大藏造成必有日矣。惟愿此淚。同香水海。浮幢王剎。流通無阻。則老漢受汝等供養。豈有窮哉。且置是事。別作波瀾。發其深慈。周全難能。不委臺老至彼。舉止何如。大抵世路場中。非再來菩薩。九人之數。必有十人失腳。吾以此公於三寶中。護法之勤。幾四十餘年。如吾曹坐觀成敗。不回輔之。則佛
【現代漢語翻譯】 現代漢語譯本： 年成好壞都是常事。修行之人每日所用，沒有什麼是不可以的。即使世間的緣分有逆有順，也是自古至今的常態，又何必放在心上呢。你們應該各自安心，勤勞地處理寺院事務，我會很高興的。此外不必過多掛懷。替我向臺山的各位致意，或許我們有相見的機會。這裡的各位居士也很好，只是中甫稍微有些生病，現在已經痊癒了。我寫經書的一段還沒有完成，最近就要完成了。我正月下旬到留都，吳元石的風病非常嚴重，現在幸運地恢復如初了。還有石頭城的各位縉紳大老，都非常器重我，對於出世間的佛法，非常用心勤勉。至於繆仲淳的葬事，三口棺材的墓地風水很好。凡是相識的人都替我問候。龍樹尊者的畫像，是唐朝岐山所臨摹的，應該沒有失真，可以拿到裱畫店裝裱起來，選擇一個寬敞明亮的地方供奉。另外京城也不可不帶去，和信眾們一起隨喜。來的僧人是棲霞凈業堂徹天大德的高足，你們應該好好照顧他，增長他的道心。慧空即使去世了，也與萬菩薩為伴，又有什麼遺憾呢。其餘瑣事說不盡。 交給密藏開侍者 你兩次來信，讀了之後讓我老淚縱橫。我想你寫信的時候也一定流淚了吧。不然山川如此遙遠，怎麼能傳遞這份情意。這眼淚仗著佛的護念，如果流淌不止，那麼鼻祖的血脈就決不會斷絕了。這血脈既然有幸不斷絕，那麼大藏經的造成必定有完成的一天。只願這眼淚，如同香水海、浮幢王剎，流通無阻，那麼我接受你們的供養，豈會有窮盡的時候呢。且放下這件事，另外掀起波瀾，發起那深刻的慈悲，周全這難能可貴的事情。不知道臺山的老和尚到了那裡，舉止如何。大概世俗的道路上，不是再來的菩薩，十個人中，必定有九個人會失足。我因為這位老和尚在三寶中護法的勤勞，已經有四十多年了。如果我們坐視成敗，不回過頭來輔佐他，那麼佛
【English Translation】 English version: Whether the year is good or bad is a common occurrence. For a practitioner, everything in daily life is acceptable. Even if worldly circumstances are adverse or favorable, they are the norm from ancient times to the present, so why dwell on them? You should all be at peace and diligently manage the affairs of the monastery, which will bring me great joy. There is no need to worry about anything else. Please convey my regards to everyone on Mount Tiantai, perhaps we will have the opportunity to meet. The lay practitioners here are also well, except that Zhongfu was slightly ill but has now recovered. The section of the scripture I am writing is not yet finished, but I will complete it soon. I will be in Liudu in the latter part of the first month. Wu Yuanshi's wind illness was very severe, but fortunately, he has recovered as before. Also, the gentry and elders of Stone City all highly respect me and are very diligent and earnest in their pursuit of the transcendent Buddha-dharma. As for the funeral of Miao Zhongchun (name of a person), the burial site for the three coffins has excellent feng shui. Please send my regards to all acquaintances. The portrait of Venerable Longshu (Nagarjuna), copied by Qishan (name of a place) during the Tang Dynasty, should be authentic. It can be taken to a mounting shop to be framed and enshrined in a spacious and bright place. Also, it must be taken to the capital to share the joy with the believers. The visiting monk is a prominent disciple of the virtuous Che Tian (name of a monk) from the Jingye Hall (name of a hall) of Qixia (name of a place), you should take good care of him and increase his aspiration for enlightenment. Even if Huikong (name of a monk) has passed away, he is accompanied by ten thousand Bodhisattvas, so what regrets are there? The remaining trivial matters are too numerous to mention. To Attendant Mi Zang Kai (names of people) Your two letters brought tears to my eyes. I imagine you must have also shed tears when writing them. Otherwise, how could such sentiments be conveyed across such vast mountains and rivers? These tears rely on the Buddha's protection. If they continue to flow, then the bloodline of the Patriarchs will never be severed. Since this bloodline is fortunate enough to continue, then the creation of the Great Treasury of Scriptures will surely be completed one day. I only wish that these tears, like the Fragrant Water Sea and the Floating Banner King Realm, may flow freely without obstruction, then how could my acceptance of your offerings ever be exhausted? Let us put this matter aside and create new waves, initiating profound compassion and fulfilling this rare and precious undertaking. I do not know how the old monk of Mount Tiantai is behaving since he arrived there. Generally speaking, in the arena of worldly affairs, unless one is a Bodhisattva who has returned, nine out of ten people will stumble. Because of this old monk's diligence in protecting the Dharma in the Three Jewels for more than forty years, if we sit idly by and watch success or failure without turning back to assist him, then the Buddha
子之心安在。又宇泰受性魯直。處世非其所長。亦當渠識暗處痛提省之。吾囑汝二者。不可忽之。法華楞嚴。幸俱書完。宇泰叔侄。中甫昆玉。可謂盡矣。汝有書來。當一一為我謝之。生彼信心。或老漢躬詣蘆芽有時也。若雷雨阿堂清勝否。中甫居家生得一兒。甚奇偉。此告病利錢也。亦老漢願力也。余面悉之。
付密藏開侍者
因謁舍利寺古峰師。乃知唐金牛老漢藏骨之處。及臨濟玄老靈家。往經真定屢矣。竟莫聞其靈蹤。今得舉瞻。豈勝感激。但中甫過其地。而亦未遑瞻禮可笑。汝至此勿蹈中甫忽略。必當尋其瘞處。核其始末。要家裡人以筆硯三昧大讚揚之。使末世眾生。得聆涂毒聲。實汝曹分內事。又讀其碑。知金牛舍利。似不可似升斗量者。吾國朝太祖曾禱之。得十八粒。及成祖禱之。乃獲萬餘粒。何舍利生分別心。略其父而實其子。由是觀之。設有緣厚于成祖者。安知其勿能廣無量斗哉。此亦希事。錄其大略。
付開郎
曇生南來。言汝形軀不比往日壯偉。老漢不覺心痛流涕久之。開郎復不快。汝細節強力忍饑。惜些些之費。勞頓一至此乎。若閻王不吞鐵丸。便使小鬼不怕。是則是矣。以細而忽大。敦末而微本。一旦累死了汝。這一枚人則使藏事。孰能始終之。此事或不幸
【現代漢語翻譯】 現代漢語譯本： 你的心在哪裡安放？還有宇泰（人名，字號），天性魯莽耿直，為人處世不是他的長處，也應當讓他覺察到自己不明白的地方，狠狠地提醒他。我囑咐你的這兩件事，不可疏忽。 《法華經》、《楞嚴經》，幸好都已經抄寫完畢。宇泰叔侄，中甫（人名，字號）兄弟，可以說是盡心盡力了。你來信時，應當一一替我感謝他們，生起他們的信心。或許老漢我親自到蘆芽山去，也是有可能的。雷雨庵堂是否清凈安好？中甫在家生了一個兒子，非常奇特俊偉。這是我告病期間收到的利息錢，也是老漢我的願力所致。其餘的事情，見面再詳細說。
交給密藏開侍者
因為拜謁舍利寺的古峰禪師，才知道唐朝金牛老漢（人名，法號）埋藏骨灰的地方，以及臨濟玄老（人名，法號）的靈塔所在。我過去經過真定多次了，竟然沒有聽說過他們的靈蹟。如今能夠瞻仰，怎能不感激！只是中甫經過那裡，也沒有來得及瞻仰禮拜，真是可笑。你到了這裡，不要重蹈中甫的疏忽，一定要尋找到他們的埋葬之處，覈實事情的始末，要家裡人用筆墨三昧大大地讚揚他們，使末世的眾生，能夠聽到醍醐灌頂的聲音，這實在是你們的本分之事。又讀了碑文，知道金牛的舍利，好像不能用升斗來衡量。我國朝的太祖曾經祈禱，得到十八粒，等到成祖祈禱，就得到一萬多粒。為什麼舍利會產生分別心，輕視他的父親而厚待他的兒子？由此看來，如果有人和成祖的緣分更深厚，怎麼知道它不能夠廣增到無量斗呢？這也是一件稀奇的事情，記錄下它的梗概。
交給開郎
曇生南下，說你的身體不如往日那樣壯實偉岸，老漢我不禁心痛流淚很久。開郎你又不舒服，你事事都勉強自己，忍飢挨餓，吝惜那麼一點點的費用，以至於勞累到這個地步嗎？如果閻王不吞鐵丸，便使小鬼不怕，道理是這樣沒錯。因為小事而忽略大事，重視末節而輕視根本，一旦累死了你，這一枚人才就此埋沒，誰能夠始終如一地完成這件事呢？這件事或許是不幸的。
【English Translation】 English version: Where does your heart find peace? Also, Yu Tai (name, courtesy name) is by nature rash and straightforward, and dealing with the world is not his forte. He should also be made aware of his blind spots and be sharply reminded. These two things I entrust to you, do not neglect them. Fortunately, both the 'Lotus Sutra' and the 'Surangama Sutra' have been completely transcribed. Uncle and nephew Yu Tai, and brothers Zhong Fu (name, courtesy name), can be said to have done their best. When you write back, be sure to thank them for me one by one, and inspire their faith. Perhaps this old man will personally visit Luya Mountain someday. Is the Leiyu hermitage peaceful and well? Zhong Fu has a son at home, who is very remarkable and handsome. This is the interest money I received during my illness, and it is also due to this old man's vows. The rest, I will tell you in detail when we meet.
To be given to attendant Mi Zang Kai
Because of visiting the Chan master Gu Feng of the Sharira Temple, I learned of the place where the bones of the old man Jin Niu (name, dharma name) of the Tang Dynasty are buried, as well as the spiritual pagoda of the old man Linji Xuan (name, dharma name). I have passed through Zhengding many times in the past, but I have never heard of their spiritual traces. Now that I can pay homage, how can I not be grateful! It's just that Zhong Fu passed by that place, but did not have time to pay homage, which is laughable. When you arrive here, do not repeat Zhong Fu's negligence, be sure to find their burial place, verify the beginning and end of the matter, and have the family greatly praise them with the samadhi of brush and ink, so that sentient beings in the degenerate age can hear the voice of nectar, this is really your duty. Also, reading the inscription, I know that the sharira of Jin Niu seems not to be measurable by the peck or bushel. Emperor Taizu of our dynasty once prayed for it and obtained eighteen grains, and when Emperor Chengzu prayed for it, he obtained more than ten thousand grains. Why does the sharira have a discriminating mind, slighting his father and favoring his son? From this point of view, if someone has a deeper affinity with Emperor Chengzu, how do we know that it cannot be increased to immeasurable bushels? This is also a rare thing, record its outline.
To be given to Kai Lang
Tan Sheng came south and said that your body is not as strong and robust as it used to be, and this old man could not help but feel heartache and shed tears for a long time. Kai Lang, you are also unwell, you force yourself in everything, endure hunger, and are stingy with such a small amount of expenses, to the point of being so exhausted? If Yama does not swallow iron pills, then he will make the little ghosts unafraid, the principle is correct. Neglecting the big things because of the small things, valuing the trivial and slighting the fundamental, once you are exhausted to death, this talent will be buried, who can consistently complete this matter? This matter may be unfortunate.
累倒了汝。則老漢晚年翻做了活死人也。汝果體吾痛處。此個皮袋子。為吾收拾。如舊壯偉無損之。自然使吾無後憂矣。良以法門寥落。人物甚難揀也。汝須大加餐。毋添吾憂。則享汝供養厚矣。吾書經幸將訖。若裝飾完。汝當身送蘆芽安置之。吾即續後懷香禮畢之。妙師並板首大眾。為老漢一一叱名致之。如二經嚴就。汝能頂持大都。廣會之場。普令一切黑白隨喜之。要使若聞若見者。如老漢為報父母此生劬勞之恩。亦辦心書二經而報是恩。非感邀他故也。汝深體此幸甚。凡吾南居動止。或有相傳於北者。大抵皆出人情好惡耳。汝不必念之。久后自當一笑矣。且老漢楞嚴發足。北行周旋。六易寒暑一日耳。而一日之中凡所動止。非光耿不出不為。自有木偶人證之。又不在吾言也。廬山黃龍潭。自龍藏惠彼。彼中遠近黑白。益道心無量。茲碧公湛如上人。以閣成欲造毗盧金身供之。疏文甚奇。只據此文必可成之。汝弗以勞卻。委曲其初來。
又。
汝不能即發身者。知為所負未清故也。然則何必限於兩月之間而能辦此。設一年不完亦未可定也。汝真決離彼。使人知汝行者。恐亦不妙。惟行時且活落言之可便信復也。如汝置行跡于棲霞。則楞嚴之事安得廢哉。思之而藏事又可就現成。近都大叢林耆宿。道風
【現代漢語翻譯】 現代漢語譯本：你累倒了，那麼我這老頭子晚年就變成活死人了。你如果真能體會我的痛苦，就把我這個皮囊好好收拾，讓它像以前一樣壯實無損，自然能讓我沒有後顧之憂了。實在是佛法衰落，人才很難選拔啊。你必須多吃飯，不要增加我的憂慮，這樣你就能好好享受你的供養了。我抄寫的經書幸運地快要完成了，如果裝飾完畢，你應該親自送到蘆芽山安置好。我隨後會帶著香去禮拜。替我向妙師和板首大眾一一問好。如果兩部經書都整理好了，你能主持大都的法會，讓所有信眾隨喜參加，要讓聽到和看到的人，都像我一樣爲了報答父母的養育之恩，也用心抄寫經書來報答這份恩情，不是爲了感動或邀請其他人。你如果能深刻理解這一點就太好了。凡是我在南方居住時的舉動，或許有人傳到北方，大多都是出於人情好惡罷了，你不必放在心上，時間久了自然會一笑置之。而且我自從在楞嚴寺出發，北上週游，六個寒暑就像一天一樣。而一天之中我所有的行動，沒有光明正大不公開的，自有木偶人可以證明，這就不在我多說了。廬山的黃龍潭，自從龍藏惠在那裡，那裡遠近的信眾，更加堅定了修道的決心。現在碧公湛如上人，因為閣樓建成想要塑造毗盧佛（Vairocana Buddha）金身來供奉，他的疏文寫得非常奇特，只憑這篇疏文必定可以成功。你不要怕麻煩，好好地接待他最初的到來。
還有。
你如果不能立即出發，我知道是因為你所欠的債務還沒有還清。既然這樣，又何必一定要限定在兩個月之內辦成這件事呢？就算一年辦不完也是無法確定的。你如果真的要離開那裡，讓人知道你要走，恐怕也不太好。只有在走的時候靈活地說，才能方便地讓人相信。如果你把行蹤定在棲霞寺，那麼楞嚴寺的事情怎麼能廢棄呢？仔細想想，藏經的事情又可以就現成完成。靠近都城的大叢林里的耆宿，他們的道風很好。
【English Translation】 English version: You collapsing would mean this old man turning into a living corpse in his later years. If you truly understand my pain, take good care of this old body, keeping it as strong and undamaged as before, naturally relieving me of any future worries. It's truly because the Dharma is declining, and talented individuals are so hard to find. You must eat more and not add to my concerns, so you can properly enjoy your offerings. Fortunately, my copying of the scriptures is nearing completion. Once the decorations are finished, you should personally deliver them to Lushan (Mount Lu) and arrange them properly. I will then bring incense to pay my respects. Please convey my greetings to Master Miao and the assembly leaders one by one. If both scriptures are properly arranged, you should preside over a Dharma assembly in the capital, allowing all believers to joyfully participate. Let those who hear and see this, like me, copy scriptures with sincerity to repay their parents' nurturing grace, not to impress or invite others. It would be wonderful if you could deeply understand this. Whatever actions I take while residing in the South, which may be transmitted to the North, are mostly based on personal feelings and preferences. You don't need to dwell on them; in time, you will naturally laugh it off. Moreover, since I set out from Lengyan Temple (Shurangama Temple), traveling north, six years have passed like a single day. And within that single day, all my actions have been open and transparent. There are wooden puppets to testify to this, so I won't say more. At Huanglong (Yellow Dragon) Pool in Lushan, since Longzang Hui was there, the believers near and far have strengthened their resolve to cultivate the Way. Now, Superior Bi Gong Zhanru wants to build a Vairocana Buddha (毗盧佛) golden statue to enshrine in the completed pavilion. His memorial is very unique; based on this memorial alone, it will surely succeed. Don't be afraid of trouble, and receive him well upon his initial arrival.
Also,
If you cannot leave immediately, I know it is because your debts have not been cleared. In that case, why must you limit yourself to completing this within two months? Even if it is not completed in a year, it cannot be determined. If you truly intend to leave that place, letting people know you are leaving may not be a good idea. Only by speaking flexibly when you leave can you conveniently gain people's trust. If you set your sights on Qixia Temple, how can the affairs of Lengyan Temple be abandoned? Think carefully, and the matter of storing the scriptures can be accomplished readily. The elders in the large monasteries near the capital have excellent moral character.
福緣為之。成之也易。又人好橫議者。亦不搖唇矣。然素老及高弟。經事老煉。雖不善輕諾。如諾之斷不茍也。可即來議之。不必局償負完而乃至。即新刻書板。亦當汝至山中。共素老及諸高弟論徹。後送來可也。吾行期猶南北未定。汝勿慮也。或以我行藏異乎人。規我易之。是癡子也。夫麒麟鳳凰。或者駭其異乎形色。規其易之。是須截其角而燖其毛。人則快之矣。大丈夫處乎浮世之間。適意為樂。灑然于塵埃之表。甯戚戚乎局于常議也。又人之利害於我。如佛天下照。我寸衷果無天惡。人其安能奈我何。且凡事。到人用力不及處。雖父母亦不能代之。必須苦樂親受者。定難假借於人。惟可假者形跡相似之間耳。我之賤性。長於超放不羈。半邊處也亦我真處。實人用力不及處也。敬煩用力耶。如我修行心真。自然惡習漸消。凈習自增矣。此我真言。汝宜照之。莫笑狂也。雪松省入。前九月廿七燈下附。
付開侍者
汝行后若失右臂。慘然不快久之。吾嘗責汝雖煩。勿生勞倦。大都責重則親深。放過則路人。至於比富門中。宰割情識。顛倒習垢。以青為黃。使常我失守。新智增明。即惱入喜。反親為冤。或生殺雙行。縱奪齊操。茍非骨具靈根。眼無凡刺。聞已憒取。況躬遭而內承之哉。小子宜自重。食須
【現代漢語翻譯】 現代漢語譯本： 福報因緣會幫助他，事情也容易成功。而且喜歡隨意評論的人，也不會再多費口舌了。然而素老（指一位德高望重的老者）和他的高足弟子們，都是經歷豐富、老練成熟的人，雖然不輕易承諾，但一旦承諾，必定不會草率。你可以立即來商議，不必等到償還完債務才來。即使是新刻的書板，也應當等你到了山中，和素老及各位高足弟子徹底討論之後再送來也可以。我動身的日期，是往南還是往北還沒有確定，你不用擔心。或許有人因為我的行為舉止與常人不同，就想改變我，真是愚蠢。麒麟鳳凰，或許有人驚異於它們奇異的形貌，就想改變它們，這就像要截斷它們的角，燒掉它們的毛一樣，人們就會覺得高興了。大丈夫身處世間，應該以適意為樂，灑脫於世俗之外，何必憂戚地拘泥於世俗的議論呢？而且別人對我的利害關係，就像佛陀普照天下一樣，如果我內心確實沒有作惡，別人又能把我怎麼樣呢？況且任何事情，到了別人無法幫助的地方，即使是父母也不能代替，必須自己親身承受苦樂，一定不能假借於人，唯一可以假借的只是外表相似之處罷了。我天性喜歡超脫放縱、不受拘束，即使是偏僻的地方也是我真實自在之處，這實在是別人無法幫助的地方。希望你多多用心啊。如果我修行之心真誠，自然惡習會逐漸消除，清凈的習氣自然會增長。這是我的真心話，你應該照著去做，不要笑我狂妄。雪松省入，前九月二十七日燈下附筆。
付給開侍者：
你走後，我好像失去了右臂，心情沮喪了很久。我曾經告誡你，即使事情繁瑣，也不要產生疲勞厭倦的情緒。一般來說，責備得越嚴厲，關係就越親密；放任不管，就如同路人一般。至於那些比富門中，宰割情識，顛倒習氣污垢，指鹿為馬，使原本的自我迷失，新的邪知邪見增長，即使是惱怒也會變成喜悅，反而把親人當成仇人，或者生殺予奪同時進行，縱容掠奪一起操辦。如果不是天生具有靈性，眼睛裡沒有凡俗的雜質，聽了這些就已經迷惑顛倒了，更何況是親身經歷並承受這些呢？年輕人應該自重，飲食要...
【English Translation】 English version: Good fortune will assist him, and things will be easy to accomplish. Moreover, those who like to make casual comments will no longer waste their breath. However, Elder Su (referring to a venerable elder) and his accomplished disciples are all experienced and mature individuals. Although they do not make promises lightly, once they do, they will not be careless. You can come to discuss it immediately, without waiting until you have finished repaying your debts. Even the newly engraved printing blocks should be sent after you arrive in the mountains and thoroughly discuss them with Elder Su and his disciples. My departure date, whether to the south or north, is not yet determined, so you don't need to worry. Perhaps some people, because my behavior is different from ordinary people, want to change me, which is foolish. The Qilin (a mythical Chinese creature) and Phoenix, perhaps some people are amazed by their strange appearance and want to change them, which is like cutting off their horns and burning their feathers, and people would be happy. A great man should live in the world, taking pleasure in being content, and being free from worldly affairs. Why should he be worried and confined to worldly opinions? Moreover, the harm or benefit others do to me is like the Buddha illuminating the world. If my heart is truly free from evil, what can others do to me? Furthermore, in everything, when it comes to where others cannot help, even parents cannot replace it. One must personally endure the joys and sorrows, and one cannot borrow from others. The only thing that can be borrowed is the similarity in appearance. My nature is to be unrestrained and free, and even a remote place is my true place, which is truly a place where others cannot help. I hope you will put in more effort. If my heart of practice is sincere, naturally bad habits will gradually disappear, and pure habits will naturally increase. These are my true words, and you should follow them. Don't laugh at my madness. Xue Song Sheng Ru, written under the lamp on the 27th day of the ninth month.
To Attendant Kai:
After you left, I felt as if I had lost my right arm, and I was depressed for a long time. I once warned you, even if things are complicated, do not become tired and weary. Generally speaking, the more severe the reprimand, the closer the relationship; if you let it go, it is like a passerby. As for those who compare wealth, slaughter emotions and knowledge, reverse habits and dirt, call a deer a horse, cause the original self to be lost, and new evil knowledge and views to increase, even anger will turn into joy, and relatives will be treated as enemies, or killing and seizing will be carried out simultaneously, and indulgence and plunder will be carried out together. If one is not born with spirituality and has no ordinary impurities in their eyes, they will be confused and upside down after hearing these things, let alone experiencing and enduring them personally? Young people should respect themselves, and their diet should be...
正命。毋餐別飯。吾是有深意痛忽之。山西有汾陽祖塔。廢壞積久。吾欲募人立石。刻汾祖寂音所撰傳。不死其靈。汾洲有曹祿者。孝弟著于郡里。且亦當植福為心。曾囑其立石。渠石買。但傳文未寫付去。故未完。當爲雷雨致吾意。作一書達新代巡。一獎曹生。助其善風。前院獎過者亦不簡。故可為也。文道因無人用。留用過冬。著他上來。二十八日雪郎目。
又。
吾登峨嵋東還。特又登南嶽。禮七祖讓尊者。並訪思大祖師。石頭遷尊者。及諸聖靈蹟。皆荒涼。不堪不覺悲痛之。追聞南嶽有大藏之頒。豈惟慶快老漢本懷。亦國家之福。諸祖之幸。然安藏之所。送藏之人。二者不可茍且。姑順人情。須佛祖之心為心。可也。一者。安藏之所。南嶽諸剎。唯方廣寺道場最古。風水最勝。殿宇莊嚴。僧眾廣盛。可垂萬世。諸寺莫及。吾言真實。送藏人。到彼自知。二者。送藏之人。須得僧俗並行。僧則惟仰崖慶法師足以任之。俗則再得信心內臣一人。如此乃可掘起遠方風化。且不枉國母苦心弘願也。楞嚴勝緣當致意。法燈及汝。信心亦可見矣。然須久而愈堅。不負學。始終視之。
付寒灰奇公
法本乃使亡者魂寧耳。大抵藏事汝不必慮。此佛慧命。眾生寶筏。于震旦所繫重矣。自有昔乘本願輪
【現代漢語翻譯】 現代漢語譯本： 正命（Right Livelihood，正確的謀生方式）。不要吃特別準備的飯菜。我對此有很深的感觸。山西有汾陽祖塔，廢壞很久了。我想募集人立一塊石碑，刻上汾陽祖師寂音所撰寫的傳記，使他的精神不朽。汾州有個叫曹祿的人，以孝順和友愛聞名鄉里，而且也應該以植福為心。我曾經囑咐他立石碑，他已經買了石頭，但是傳記的文稿還沒有寫好給他，所以還沒有完成。你應該像雷雨一樣迅速地把我的意思傳達給他，寫一封信給新來的巡撫，表揚曹生，幫助他發揚善行。以前在院裡受到表揚的人也不要忽略，所以這件事是可以做的。文道因為沒有人用，就留下來過冬吧，讓他上來。二十八日雪郎記錄。 又。 我登上峨嵋山向東返回，又特地登上南嶽，禮拜七祖讓尊者（Nanyue Huairang，禪宗七祖懷讓），並尋訪思大祖師（Sida Zushi，司大祖師）、石頭遷尊者（Shitou Xiqian，石頭希遷）以及諸聖的靈蹟，都荒涼了，不禁感到悲痛。聽說南嶽要頒佈大藏經，這不僅讓我這個老漢感到慶幸，也是國家的福祉，諸位祖師的幸運。然而安放藏經的地方，以及運送藏經的人，這兩者都不能草率。姑且順應人情，要以佛祖的心為心，才可以。第一，安放藏經的地方，南嶽的各個寺廟中，只有方廣寺的道場最古老，風水最好，殿宇莊嚴，僧眾廣盛，可以流傳萬世，其他寺廟都比不上。我說的是實話，送藏經的人到了那裡自然會知道。第二，運送藏經的人，必須要有僧人和俗人一起。僧人方面，只有仰崖慶法師（Yangya Qingfashi）足以勝任。俗人方面，再找一個有信心的內臣。這樣才可以開創遠方的風化，也不辜負國母的苦心和弘願。楞嚴的殊勝因緣應當致意。法燈和你，信心也是可以看見的。然而必須長久而更加堅定，不辜負所學，始終如一地看待這件事。 付給寒灰奇公（Han Hui Qigong）。 法本只是爲了使亡者的靈魂安寧罷了。大概藏經的事情你不用擔心。這是佛的慧命，眾生的寶筏，關係到震旦（Zhendan，中國的古稱）的重大事情。自有昔日乘著本願輪。
【English Translation】 English version: Right Livelihood. Do not eat specially prepared meals. I have deep feelings about this. In Shanxi, there is the Fenyang Ancestral Pagoda, which has been dilapidated for a long time. I want to raise funds to erect a stone tablet, engraving the biography written by Zen Master Jiyin of Fenyang, so that his spirit will be immortal. In Fenzhou, there is a man named Cao Lu, known for his filial piety and brotherly love in the village, and he should also focus on cultivating blessings. I once instructed him to erect a stone tablet. He has already bought the stone, but the manuscript of the biography has not yet been written and given to him, so it has not been completed. You should quickly convey my meaning to him like thunder and rain, write a letter to the new governor, praise Cao Sheng, and help him promote good deeds. Do not neglect those who have been praised in the courtyard before, so this matter can be done. Wen Dao, because no one uses him, let him stay for the winter and then have him come up. Recorded by Xue Lang on the 28th. Also. I ascended Mount Emei and returned east, and specially ascended Mount Nanyue again to pay homage to the Seventh Ancestor Nanyue Huairang (Nanyue Huairang, the seventh patriarch of Zen Buddhism), and visited the Great Master Sida (Sida Zushi), Zen Master Shitou Xiqian (Shitou Xiqian), and the sacred sites of the saints, all of which were desolate, and I couldn't help but feel sad. I heard that the Great Treasury of Scriptures is to be promulgated in Nanyue, which not only makes this old man feel fortunate, but also the blessing of the country and the good fortune of the ancestors. However, the place to enshrine the scriptures and the person to transport the scriptures, both of these cannot be taken lightly. Let's go along with human feelings for the time being, and take the heart of the Buddha as our heart, then it will be okay. First, among the temples in Nanyue, only the Daocheng of Fangguang Temple is the oldest, the Fengshui is the best, the halls are solemn, and the monks are numerous and prosperous, which can be passed down for generations, and no other temple can match it. What I said is true, the person who sends the scriptures will know when he gets there. Second, the person who transports the scriptures must have both monks and lay people. As for the monks, only Dharma Master Yangya Qing (Yangya Qingfashi) is qualified for the job. As for the lay people, find another trusted court official. In this way, we can create a distant atmosphere of enlightenment and not fail the Queen Mother's painstaking efforts and great aspirations. The auspicious connection of the Shurangama Sutra should be given attention. Dharma Lamp and you, faith can also be seen. However, it must be long-lasting and more firm, not failing what you have learned, and treating this matter consistently from beginning to end. Given to Han Hui Qigong. The Dharma book is only to bring peace to the souls of the deceased. Generally, you don't have to worry about the scriptures. This is the wisdom life of the Buddha, the precious raft of sentient beings, and it is of great importance to Zhendan (Zhendan, ancient name of China). There is the past riding on the wheel of original vows.
者森然。宜俟久矣。豈待老漢薄福少德之人。為縈念耳。雖然。彼乘輪者若不得老漢些些粥飯氣。終是無源。思之。法本骨石。當作三分。俟吾安置處所。不得妄拆。毋誤。余不盡。手字復。
紫柏尊者別集卷之三 卍新續藏第 73 冊 No. 1453 紫柏尊者別集
紫柏尊者別集卷之四
虞山白衣私淑弟子矇叟錢謙益纂閱
徑山寂照六世孫傳臨濟宗契穎壽梓
語錄
修行四難
修行易而悟心難。悟心易而治心難。治心易而無心難。無心易而用心難。凡聖情盡。體露其常。隨宜出興。不失於時。故曰。用心難。如倚門傍戶者。大都不可與語此也。學佛者倚傍釋迦。學儒者倚傍孔丘。學道者倚傍老聃。離卻依傍。露地上立腳。如師子王。往返遊行。跳躑自在。了無依倚。惟悟徹心光者。信手便用。信手便用。方是隨宜出興。不失於時者也。若定上座。從臨濟來。或問。如何是禪河窮到底。定即搊住。擲向橋下。有同行解之。定曰。若不是這老凍膿。直教禪河窮到底。定可謂信手便用者矣。總論隨宜出興。善用其心處。如是之用。出世即名為佛。經世即名為儒。養生即名為老。彼倚門傍戶者。譬猶賈舟。自無勢力。假冒他勢。扁其額曰。某翰閣。某部寺。某臺諫。
【現代漢語翻譯】 現代漢語譯本： 這些（話）森嚴可畏，（我）本應等待很久了，怎麼會因為我這個福薄德淺的老漢而掛念呢？雖然如此，那些乘坐輪船的人如果得不到我這（一點）粥飯之氣，終究是無源之水。思量此事，佛法原本如骨石般堅固，應當分成三份，等我安置好去處，不得隨意拆動，切記！未盡之意，手書再述。
紫柏尊者別集卷之三 卍新續藏第 73 冊 No. 1453 紫柏尊者別集
紫柏尊者別集卷之四
虞山白衣私淑弟子矇叟錢謙益纂閱
徑山寂照六世孫傳臨濟宗契穎壽梓
語錄
修行四難
修行容易而悟心難，悟心容易而治心難，治心容易而無心難，無心容易而用心難。凡夫和聖人的情執都消盡了，本性顯露出來，隨著適當的時機而出現，不失去時機，所以說，用心難。就像那些倚門傍戶的人，大多不能和他們談論這些。學佛的人倚靠釋迦（Śākyamuni，佛教創始人），學儒的人倚靠孔丘（Confucius，儒家創始人），學道的人倚靠老聃（Lao Dan，道家創始人）。離開這些依靠，在空地上立足，就像獅子王一樣，來回遊戲，跳躍自在，了無依靠。只有徹悟心光的人，才能信手拈來，隨意運用。信手拈來，隨意運用，才是隨著適當的時機而出現，不失去時機。如果定上座（Ding Shangzuo，人名）從臨濟（Linji，佛教宗派）而來，有人問：『如何是禪河窮到底？』定上座就抓住他，扔向橋下。有同行的人不理解，定上座說：『如果不是我這個老凍膿，（你）就真的要禪河窮到底了。』定上座可謂是信手便用的人了。總而言之，隨著適當的時機而出現，善於運用其心的地方，像這樣的運用，出世就叫做佛（Buddha，覺悟者），經世就叫做儒（Confucian，儒家），養生就叫做老（Lao，道家）。那些倚門傍戶的人，譬如是虛張聲勢的商船，自己沒有勢力，假冒別人的勢力，在船上寫著：『某翰閣』，『某部寺』，『某臺諫』。
【English Translation】 English version: These words are stern and awe-inspiring. I should have waited for a long time. How could I, an old man with little fortune and virtue, be the cause of your concern? Nevertheless, those who travel by wheel (metaphor for those seeking enlightenment) will ultimately be without source if they do not receive some of my gruel and rice energy. Thinking about this, the Dharma is originally as solid as bone and stone, and should be divided into three parts. Wait until I have settled my place, and do not dismantle it arbitrarily. Remember this! The rest I will write in a letter.
Collected Works of Venerable Zibo, Volume 3 卍 New Continued Collection, Volume 73, No. 1453, Collected Works of Venerable Zibo
Collected Works of Venerable Zibo, Volume 4
Compiled and Read by Mengsou Qian Qianyi, a Lay Disciple of Yushan
Transmitted by Qi Yingshou of the Linji Sect, Sixth Generation Descendant of Jingshan Jizhao
Sayings
Four Difficulties in Practice
Cultivation is easy, but understanding the mind is difficult. Understanding the mind is easy, but governing the mind is difficult. Governing the mind is easy, but having no mind is difficult. Having no mind is easy, but using the mind is difficult. When the emotions of ordinary beings and sages are exhausted, the original nature is revealed, appearing according to the appropriate time, without losing the opportunity. Therefore, it is said that using the mind is difficult. Like those who lean against doors and walls, it is generally impossible to talk to them about these things. Those who study Buddhism rely on Śākyamuni (the founder of Buddhism), those who study Confucianism rely on Confucius (the founder of Confucianism), and those who study Daoism rely on Lao Dan (the founder of Daoism). Leaving aside these dependencies, standing on bare ground, like the lion king, roaming back and forth, leaping freely, without any reliance. Only those who thoroughly understand the light of the mind can use it effortlessly and freely. Using it effortlessly and freely is appearing according to the appropriate time, without losing the opportunity. If Ding Shangzuo (a person's name) comes from Linji (a Buddhist sect), and someone asks, 'What is the end of the Zen River?', Ding Shangzuo will grab him and throw him under the bridge. If a fellow practitioner does not understand, Ding Shangzuo says, 'If it weren't for this old frozen pus, you would really reach the end of the Zen River.' Ding Shangzuo can be said to be someone who uses it effortlessly. In general, appearing according to the appropriate time, the place where one is good at using their mind, such use, being born into the world is called Buddha (the awakened one), managing the world is called Confucian (Confucianism), and nourishing life is called Lao (Daoism). Those who lean against doors and walls are like merchant ships that bluff and deceive, without their own power, falsely claiming the power of others, writing on their ships: 'So-and-so Hanlin Academy', 'So-and-so Ministry Temple', 'So-and-so Censorate'.
以欺誑一切不知者。解不望風而靡。若彼真主。卒然相值。則所冒扁。不惟不敢張炫。而且覆藏之不暇。嗚呼。男兒家頂天立地。睜眉弩眼。高談闊論。孰不自謂聖賢豪傑之徒。一旦撞著個沒面目漢子。將無孔鐵錘。輕輕敲擊。未有不眼目動定。支吾不及。如是而安望其能知四難之旨乎。
示眾
大抵眾生之機。不越四料簡。有高而不能下者。有下而不能高者。有不能高下者。有能高能下者。善教者隨機接引。
又。
一僧作長歌送師北行。字畫不楷。內有差舛。掌之曰。今之學者。且莫說向上巴鼻。即進退辭讓之節。事師交友之道。茫然不知學恁么佛法。
示涂毒居士書云。我今止有報佛恩一事。𢬵卻自命。一切利害譭譽。非我所知。我逆逆順順。淺淺深深。非汝輩所知。
中峰禪師刻石殿偈云。生生菩薩家。世世常出家。心不忘般若。身不離袈裟。師令緇白唸誦曰。修行人多墮富貴。皆由願力輕微。心有染著。永嘉大師。所以這般發願。
又云弇州王居士。臨終。愿生貧賤。童真出家。歸依大善知識。卻難得。
俗諦中人。入吾法中。如人溺大海。露髮髻子。善知識提攜。如援髮髻子相似。須自家盡命掙著。不然是自要沉沒。千佛出世。也難救取。
師
【現代漢語翻譯】 現代漢語譯本： 以欺騙那些一無所知的人。理解不能像風吹草一樣輕易倒伏。如果像（原文如此，此處可能指某種比喻或典故，但原文未明確說明），突然相遇，那麼所冒充的（東西），不僅不敢張揚炫耀，而且連隱藏都來不及。唉，大丈夫頂天立地，怒目圓睜，高談闊論，誰不自認為是聖賢豪傑之輩？一旦碰上一個沒面目的漢子，用無孔鐵錘輕輕敲擊，沒有不眼珠轉動，支支吾吾應付不過來的。像這樣，又怎麼能期望他們能理解四料簡的宗旨呢？
示眾
大體上眾生的根機，不出四種分類。有高而不能低的，有低而不能高的，有不能高不能低的，有能高能低的。善於教化的人隨機應變，接引眾生。
又。
一個僧人寫了一首長歌送師父北行，字跡不工整，裡面有錯誤。掌之說：『現在的學人，且不說向上參悟的門徑，就連進退辭讓的禮節，侍奉師長、結交朋友的道理，都茫然不知，還學什麼佛法？』
示涂毒居士書信中說：『我現在只有報佛恩這一件事。捨棄自己的性命，一切利害譭譽，不是我所關心的。我逆來順受，由淺入深，不是你們這些人所能理解的。』
中峰禪師刻石殿偈說：『生生世世在菩薩之家，世世常常出家。心中不忘般若（智慧），身上不離袈裟（僧衣）。』師父讓僧人和居士們唸誦說：『修行人大多墮落到富貴之中，都是因為願力輕微，心中有染著。永嘉大師，所以這樣發願。』
又說弇州（地名）王居士，臨終時，願望生於貧賤之家，以童真之身出家，歸依大善知識。卻很難得。
世俗之人，進入我的佛法中，就像人溺水在大海里，露出頭髮的髮髻。善知識提攜，就像抓住髮髻一樣。必須自己盡力掙扎，不然就是自己要沉沒，即使千佛出世，也難以救起。
師
【English Translation】 English version: Deceiving all those who know nothing. Understanding cannot be easily swayed like grass in the wind. If like (as in the original text, this may refer to a metaphor or allusion, but the original text does not explicitly explain it), suddenly encountering, then what is being impersonated, not only would not dare to flaunt, but would not even have time to hide. Alas, a true man stands tall, eyes wide with anger, engaging in lofty discussions, who does not consider himself to be among the sages and heroes? Once encountering a faceless fellow, gently tapping with a hammer without holes, there is no one whose eyes do not dart around, stammering and unable to cope. Like this, how can one expect them to understand the purpose of the Fourfold Discrimination?
Instruction to the Assembly
Generally, the faculties of sentient beings do not go beyond four categories. There are those who are high but cannot be low, those who are low but cannot be high, those who cannot be high or low, and those who can be both high and low. A good teacher adapts to the situation and guides sentient beings.
Also.
A monk wrote a long poem to send the master on his northward journey, the handwriting was not neat, and there were errors in it. Zhangzhi said, 'Scholars of today, let alone the path to upward enlightenment, even the etiquette of advancing and retreating, the principles of serving teachers and making friends, are completely ignorant, what kind of Buddhadharma are they learning?'
In a letter to Layman Tudu, it is said: 'Now I only have one thing to repay the Buddha's kindness. Giving up my own life, all gains and losses, praise and blame, are not what I care about. I accept adversity and follow along, from shallow to deep, which is not something you people can understand.'
Chan Master Zhongfeng inscribed a verse on the stone hall, saying: 'Life after life in the family of Bodhisattvas, life after life always leaving home. The mind does not forget Prajna (wisdom), the body does not leave the Kasaya (monk's robe).' The master had the monks and laypeople recite, saying: 'Practitioners mostly fall into wealth and nobility, all because their vows are weak and their minds are tainted. That is why Great Master Yongjia made such a vow.'
It is also said that Layman Wang of Yanzhou (place name), at the time of his death, wished to be born into a poor family, to leave home as a virgin, and to take refuge in a great virtuous teacher. But it is hard to come by.
A worldly person entering my Dharma is like a person drowning in the sea, with their hair tied in a topknot exposed. A virtuous teacher helping is like grabbing the topknot. One must struggle with all one's might, otherwise one is choosing to sink, and even if a thousand Buddhas were to appear in the world, it would be difficult to save them.
Master
問陸生云。昔支公有言。知廢則覺全。旨意如何。陸雲。知廢可以全覺。又問。汝知曾廢否。云不曾。又問。汝是知否。云是。師云。是知知不知。
師問僧云。汝曾念圓覺經否。云今日念一部。又問。圓覺經云。如來入于神通大光明藏。田中蝦䗫。入神通大光明藏否。云入。又問。既入神通大光明藏。云何又做蝦䗫。云不入。又問。一切眾生。皆證圓覺。又如何理會。云佛意一切眾生。皆可修證圓覺。師叱之曰。若一切眾生。皆修證而證圓覺者。何不曰一切諸佛皆證圓覺。僧無語。
示眾
余讀普門品。至於若多淫慾。常念恭敬觀世音菩薩。便得離欲。若多嗔恚。常念恭敬觀世音菩薩。便得離嗔。若多愚癡。常念恭敬觀世音菩薩。便得離癡。不覺掩卷三嘆。感聖言之明白照著。皎如日星。無奈讀者于平常中作勝解想。所以本易而反難也。夫三毒者。果有性乎。果無性乎。如其有性。則常劫恭敬稱念菩薩。終無空理。如其無性。凡觸不可意事。及可意事。何即怫然而怒。忻然而喜耶。余以是知三毒。菩薩。出沒無常。如一指之屈伸耳。凡讀經者。於此瞭然不惑。則普門示現。豈獨觀音能之。我不能哉。
示僧明璇
大凡男子家立心作事。先要究明源本。源若不清。流必昏。本若
【現代漢語翻譯】 現代漢語譯本 問陸生云：『過去支道林曾說過，知道捨棄就能完全覺悟，這話是什麼意思？』陸生云：『知道捨棄就可以完全覺悟。』又問：『你知道曾經捨棄過嗎？』陸生云：『不曾。』又問：『你是知道嗎？』陸生云：『是。』師父說：『這個「是」是知道還是不知道？』
師父問僧人：『你曾經念過《圓覺經》嗎？』僧人說：『今天唸了一部。』又問：『《圓覺經》說，如來進入神通大光明藏，田中的蝦蟆（há má，青蛙）進入神通大光明藏了嗎？』僧人說：『進入了。』又問：『既然進入神通大光明藏，為什麼又變成蝦蟆？』僧人說：『沒有進入。』又問：『一切眾生，都證得圓覺，又該如何理解？』僧人說：『佛的意思是，一切眾生，都可以通過修行證得圓覺。』師父呵斥道：『如果一切眾生，都通過修行而證得圓覺，為什麼不說一切諸佛都證得圓覺？』僧人無話可說。
開示大眾
我讀《普門品》，讀到『如果多淫慾，常念恭敬觀世音菩薩，便能脫離淫慾；如果多嗔恚（chēn huì，嗔恨），常念恭敬觀世音菩薩，便能脫離嗔恚；如果多愚癡，常念恭敬觀世音菩薩，便能脫離愚癡』，不禁放下經卷，三次感嘆。感嘆聖人的話明白透徹，像太陽和星星一樣明亮。無奈的是，讀者在平常中產生了殊勝的理解，所以本來容易反而變得困難了。這三種毒，究竟是有自性呢，還是沒有自性呢？如果它們有自性，那麼即使長久地恭敬稱念菩薩，最終也沒有落空的時候。如果它們沒有自性，那麼凡是遇到不如意的事情，以及如意的事情，為什麼立刻就勃然大怒，或者欣喜若狂呢？因此我知道，三種毒、菩薩，出現和消失沒有定準，就像一根手指的屈伸一樣。凡是讀經的人，如果對此瞭然不迷惑，那麼普門示現，難道只有觀音菩薩能做到，我就不能做到嗎？
開示僧人明璇
大凡男子立志做事，首先要探究明白源頭根本。源頭如果不清澈，流淌下來的水必然渾濁；根本如果
【English Translation】 English version Asked Lu Shengyun: 'In the past, Zhi Daolin said, 'Knowing to abandon is to fully awaken.' What is the meaning of this?' Lu Yun: 'Knowing to abandon can fully awaken.' Asked again: 'Do you know if you have ever abandoned?' Yun: 'Never.' Asked again: 'Do you know?' Yun: 'Yes.' The master said: 'Is this 'yes' knowing or not knowing?'
The master asked a monk: 'Have you ever recited the Yuanjue Sutra (圓覺經, Sutra of Complete Enlightenment)?' The monk said: 'I recited one copy today.' Asked again: 'The Yuanjue Sutra says, 'The Tathagata enters the Great Light Treasury of Spiritual Powers.' Do the frogs (蝦蟆, há má) in the field enter the Great Light Treasury of Spiritual Powers?' The monk said: 'They enter.' Asked again: 'Since they enter the Great Light Treasury of Spiritual Powers, why do they become frogs again?' The monk said: 'They do not enter.' Asked again: 'All sentient beings attain Complete Enlightenment. How should this be understood?' The monk said: 'The Buddha's meaning is that all sentient beings can attain Complete Enlightenment through cultivation.' The master scolded him, saying: 'If all sentient beings attain Complete Enlightenment through cultivation, why not say that all Buddhas attain Complete Enlightenment?' The monk was speechless.
Instruction to the Assembly
When I read the Universal Gate Chapter (普門品, Pǔ Mén Pǐn), when it comes to 'If there is much lust, constantly reciting and revering Avalokiteśvara Bodhisattva (觀世音菩薩, Guān Shì Yīn Pú Sà), one will be able to leave lust; if there is much anger (嗔恚, chēn huì), constantly reciting and revering Avalokiteśvara Bodhisattva, one will be able to leave anger; if there is much ignorance, constantly reciting and revering Avalokiteśvara Bodhisattva, one will be able to leave ignorance,' I couldn't help but put down the scripture and sigh three times. I am moved by the clarity and thoroughness of the sage's words, as bright as the sun and stars. Unfortunately, readers develop a superior understanding in the ordinary, so what was originally easy becomes difficult. Do these three poisons have self-nature or not? If they have self-nature, then even if one constantly recites and reveres the Bodhisattva for a long time, there will ultimately be no time when it is in vain. If they have no self-nature, then whenever one encounters unpleasant things, as well as pleasant things, why does one immediately become furious or ecstatic? Therefore, I know that the three poisons and Bodhisattvas appear and disappear without constancy, like the bending and stretching of a finger. Anyone who reads the scriptures, if they are clear about this and not confused, then the universal manifestation, is it only Avalokiteśvara who can do it, and I cannot?
Instruction to the Monk Mingxuan
Generally, when a man sets his mind to do things, he must first investigate and understand the source and root. If the source is not clear, the flowing water will inevitably be turbid; if the root is
不固。枝必枯。故學出世法。先要洞明自心。然後昭廓心境。窮內外典籍。而大其波瀾。則化風自遠矣。人天自向矣。學世間法。亦先要講明仁義。擴充度量。凡經世糟粕亦須嚼過。復加真實心地。行之既久。一旦臨事。自然接拍成令矣。又洞明自心。貴在情死。蓋情不死。性不活。則于博地凡夫。欲其直下轉識成智。心境圓通。安有是處。故情不死。豈惟禪不可參。即問學亦難到精深處。吾與汝先授五根本戒者。亦愿汝根門潔白。攀緣自斷。情亦漸死耳。設情不死。夾帶修行。謂之野干種。何哉。以其自生至死。若靜若動。若穢若潔。若精進若懶墮。無非情故。故曰萬物浮沉于生死者。情為其累焉。且道情死一句子。又作么生舉揚。是佛是魔皆蠱毒。非魔非佛總冤仇。直饒棒下翻身漢。未入黎奴白牯流。若學世間法。非老漢本色。他家自有門頭在。茲不多說。惟源與本不可草率。則種種皆然。汝果能依吾言語做去。決不賺汝。珍重。
示丹陽老人誦毗舍浮佛偈
本來一切自在。一有身心。便不自在矣。以有身故隨生隨死。以有心故隨憎隨愛。隨生則怖死。隨死則迷生。隨憎則愛亦成憎。隨愛則憎亦成愛。以故生死無常。憎愛百出。即一切直下自在。翻成一切不自在矣。故能達生死不可得者。雖處生死而
無患。能了愛憎不可得者。雖當好惡而常閑。此意易悟難行。果行之積久。即一切不自在者。直下又翻成一切自在矣。欲明此旨。須誦毗舍浮佛授道偈千百萬遍。無論愚智自然開解。
示狄都護
要拏的是去的耶。去的是要拏的耶。此兩個子。孰賓孰主。判然揀辨得出。自然諸想頓寂。不坐于空。到此時節。自知好惡矣。問人何益。
示海鹽善人
心善蓮花開。不善蓮花謝。蓮花在自心。鮮明不假借。
即心是佛。頭上安頭。離心是佛。斬頭覓活。不即不離。若是佛者。總成埋沒。終不成佛。若欲成佛。須悟此旨。
觀身
吾嘗諦觀此身。兩乂九孔。倘裸體通衢之沖。吾知無分賢愚少長之人。必以為丑而怪之矣。再去吾面板而觀之。吾又知觀者俱怖畏而逃矣。吾又去吾筋肉骨立於稠人之中。豈惟怖畏而逃之哉。必人人膽驚魂喪而不忍觀也。噫。彼觀者怖畏吾。而不返怖己。謂之有智可乎。
佛光
僧之有光。定慧並強。定則情空。慧則性彰。兩者互奪。一存一亡。此非口說。心悟力行。
示志燈
志乃心之所在。燈乃光耿破暗。暗破心地。自然高明。心地既高明。則大人君子。便不下視汝矣。
與于中甫
浮沉別道。情為其累。當
【現代漢語翻譯】 現代漢語譯本 無患（無需擔憂）。如果能夠理解愛憎的虛幻不可得，即使面對喜好和厭惡也能保持內心的平靜。這個道理容易理解，但實行起來卻很難。如果能夠長期堅持實踐，那麼一切不自在的狀態，立刻就能轉變成一切自在的狀態。想要明白這個道理，必須誦讀《毗舍浮佛授道偈》千百萬遍。無論愚笨還是聰明，自然就能開悟理解。 開示狄都護 想要抓住的是正在逝去的，還是逝去的是想要抓住的？這兩個問題，哪個是賓，哪個是主？如果能夠清楚地分辨出來，自然所有的妄想都會立刻停止，不會停留在空無的狀態。到了這個時候，自然就知道什麼是好，什麼是壞了，問別人有什麼用呢？ 開示海鹽善人 心善則蓮花開放，心不善則蓮花凋謝。蓮花就在自己的心中，鮮明而不需要藉助外力。 即心是佛，是頭上安頭（多此一舉）；離心是佛，是斬頭覓活（緣木求魚）。不即不離，如果認為這就是佛，那就完全埋沒了佛性，終究不能成佛。如果想要成佛，必須領悟這個道理。 觀身 我曾經仔細觀察這個身體，有兩乂（指代不明，可能是指身體的對稱性）九孔（指九竅）。如果裸體站在大街上，我知道無論賢愚老少，都會認為這是醜陋而怪異的。再去掉我的面板來觀察，我又知道觀看的人都會恐懼而逃離。我再去掉我的肌肉，只剩下骨頭站在人群中，豈止是恐懼而逃離呢？必定人人都會膽戰心驚，魂飛魄散，不忍觀看。唉！那些觀看的人恐懼我，卻不反過來恐懼自己，能說他們有智慧嗎？ 佛光 僧人有佛光，是因為定力和智慧都很強。有了定力，情感就會空寂；有了智慧，本性就會彰顯。兩者相互爭奪，一個存在，另一個就會消失。這不能只是口頭說說，要用心領悟，努力實踐。 開示志燈 志向是心之所在，燈是光明照破黑暗。破除心中的黑暗，自然就會變得高明。心地既然高明，那麼大人君子，就不會輕視你了。 與于中甫 浮沉是不同的道路，情感是累贅。應當...
【English Translation】 English version No worries (Wu Huan). If one can understand the illusory and unattainable nature of love and hate, one can remain calm even when facing likes and dislikes. This principle is easy to understand but difficult to practice. If one can persist in practicing it for a long time, then all states of unfreedom can be immediately transformed into all states of freedom. If you want to understand this principle, you must recite the 'Vipasyin Buddha's Teaching Verse' (毗舍浮佛授道偈) millions of times. Whether foolish or wise, one will naturally become enlightened and understand. Instruction to Protector Di Is it the passing that you want to grasp, or is it the wanting to grasp that is passing? Which of these two is the guest and which is the host? If you can clearly distinguish them, then all delusions will naturally cease immediately, and you will not dwell in emptiness. At this time, you will naturally know what is good and what is bad. What is the use of asking others? Instruction to a Good Person of Haiyan A good heart causes the lotus to bloom; a bad heart causes the lotus to wither. The lotus is in your own heart, bright and clear, and does not need to borrow from external forces. 'The mind itself is Buddha' is adding a head on top of a head (頭上安頭, superfluous); 'apart from the mind is Buddha' is seeking life by chopping off the head (斬頭覓活, a futile effort). Neither identical nor different, if you think this is Buddha, then you completely bury the Buddha-nature and will never become a Buddha. If you want to become a Buddha, you must understand this principle. Contemplating the Body I have carefully observed this body, with two 乂 (unclear reference, possibly referring to the body's symmetry) and nine orifices (九孔, referring to the nine apertures). If I were to stand naked in the street, I know that regardless of whether people are wise or foolish, old or young, they would all consider it ugly and strange. If I were to remove my skin and observe it, I know that the viewers would all be frightened and run away. If I were to remove my muscles and stand among the crowd with only my bones, it would be more than just frightening and running away; everyone would be terrified and lose their minds, unable to bear to look. Alas! Those who observe are afraid of me, but they do not turn around and fear themselves. Can it be said that they have wisdom? Buddha Light A monk has Buddha light because their concentration (定) and wisdom (慧) are both strong. With concentration, emotions become empty; with wisdom, the true nature is revealed. The two compete with each other; one exists, and the other disappears. This cannot be just said; it must be understood with the heart and practiced diligently. Instruction to Zhi Deng Aspiration (志) is where the heart is; the lamp (燈) is the light that breaks through the darkness. Break through the darkness in your heart, and you will naturally become enlightened. Since your heart is enlightened, then great men and gentlemen will not look down on you. To Yu Zhongfu Floating and sinking are different paths; emotions are a burden. One should...
斷不斷。幽縶奚釋。
示如聞
眾生橫計。封蔽本心。是故於全體作用中。疑而不能用也。一夕余將一指屈而問如聞曰。汝見么。曰見。此外見否。曰不知。余喟然嗟嘆久之。而示之曰。我此指一屈。一切聖凡。一切依正。無有一法可伸者。豈唯此屈如是。法法皆然。如一念生滅。生則盡虛空界俱生。無有芥菜子許空隙可容滅者。滅亦如是。維摩為彌勒曰。一切眾生皆如。又文殊對維摩曰。居士我不來相而來。若初有來。今則不能見居士矣。由是言之。則不來非來。來非不來。明矣。惟諦了自心者。情見漸破。於此法門。通得一法。而法法皆了矣。
勉法興
佛言。住家比丘。見客比丘來。心上不喜。此我法滅兆也。余讀經至此。不覺涕泗橫流。法興有供眾志。書此勉之。
義井語錄(平湖西源居士陸基忠述)
師說。多讀書的人。終是近真。以其被佛祖聖賢言語。熏得此心熟了。熏得熟了。縱習氣不好。也漸漸熏得香。
師說。全要講透這個明心見性四字。你說心性。是一是二。某請師開說。師說心性原無二。眾人不見性。所以說百姓日用而不知也。至人能自見其性。豈非明心乎。見性則心自明。非是明瞭心。方能見得性也。
師說。志公說坐臥不知原是道。只
【現代漢語翻譯】 現代漢語譯本 斷不斷，幽禁如何釋放？
開示如聞
眾生橫加揣測，封閉了本來的心性。因此在全體的作用中，疑惑而不能運用。一天晚上我將一指彎曲，問如聞說：『你看見了嗎？』回答說：『看見了。』『此外還看見什麼嗎？』回答說：『不知道。』我長久地嘆息，然後開示他說：『我這一個手指彎曲，一切聖人凡人，一切依報正報，沒有一法可以伸展。豈止是這彎曲如此，一切法都是這樣。』比如一個念頭的生滅，生起時整個虛空界都一起生起，沒有像芥菜籽那樣微小的空隙可以容納滅去。滅去也是這樣。維摩詰對彌勒菩薩說：『一切眾生都如如不動。』文殊菩薩對維摩詰說：『居士，我不是來相而來。如果最初有來，現在就不能見到居士了。』由此說來，那麼不來不是真的不來，來也不是真的來，這道理很明顯。只有真正明瞭自心的人，情執偏見逐漸破除，對於這個法門，通達一法，就能通達一切法。
勉勵法興
佛說：『住在家裡的比丘，看見來訪的比丘，心裡不高興，這是我的佛法將要滅亡的徵兆。』我讀經讀到這裡，不禁淚流滿面。法興有供養大眾的志向，寫下這些話勉勵他。
義井語錄（平湖西源居士陸基忠 述）
老師說：『多讀書的人，終究是接近真理的。因為他們的心被佛祖聖賢的言語薰陶得熟透了。薰陶得熟透了，即使習氣不好，也會漸漸被薰陶得香。』
老師說：『最重要的是講透徹這個『明心見性』四個字。你說心性，是一還是二？我請老師開示。』老師說：『心性原本沒有二。眾人不能見到自性，所以說百姓每天都在用它卻不知道。』覺悟的人能夠自己見到自己的本性，這難道不是明心嗎？見到自性，心自然就明瞭，不是先明白了心，才能見到自性。』
老師說：『志公禪師說坐著躺著不知道原來就是道，只是』
【English Translation】 English version Unbroken or broken? How to release the imprisoned?
Instruction to Ru Wen (如聞)
Sentient beings make arbitrary calculations, sealing off their original mind. Therefore, in the function of the whole, they doubt and cannot use it. One evening, I bent a finger and asked Ru Wen (如聞): 'Do you see it?' He replied: 'I see it.' 'Do you see anything else?' He replied: 'I don't know.' I sighed for a long time and then instructed him: 'When I bend this finger, all sages and ordinary beings, all dependent and proper rewards, there is not a single dharma that can be extended. It is not only this bending that is so, all dharmas are like this.' For example, the arising and ceasing of a thought, when it arises, the entire realm of empty space arises together, and there is not even a mustard seed's worth of space to accommodate its cessation. Cessation is also like this. Vimalakirti (維摩詰) said to Maitreya (彌勒): 'All sentient beings are thus, unmoving.' Manjusri (文殊) said to Vimalakirti (維摩詰): 'Layman, I come not by coming. If there was an initial coming, I would not be able to see the layman now.' From this, it can be said that not coming is not truly not coming, and coming is not truly coming. This principle is clear. Only those who truly understand their own mind, whose emotional attachments and prejudices are gradually broken, can, for this dharma gate, understand one dharma and thus understand all dharmas.'
Encouragement to Fa Xing (法興)
The Buddha said: 'If a resident Bhikkhu (比丘) is unhappy when visiting Bhikkhus (比丘) arrive, this is a sign that my Dharma is about to perish.' When I read this sutra, I couldn't help but burst into tears. Fa Xing (法興) has the aspiration to make offerings to the Sangha (僧伽), so I write these words to encourage him.
Sayings of Yi Jing (義井) (Recorded by Layman Lu Jizhong (陸基忠) of Xiyuan (西源), Pinghu (平湖))
The teacher said: 'People who read a lot of books are ultimately close to the truth. Because their minds are thoroughly薰陶 (xun tao - influenced) by the words of the Buddhas and sages. Once thoroughly 薰陶 (xun tao - influenced), even if their habits are bad, they will gradually be薰陶 (xun tao - influenced) to be fragrant.'
The teacher said: 'The most important thing is to thoroughly explain the four words 'clarifying the mind and seeing the nature.' You say mind and nature, are they one or two? I ask the teacher to explain.' The teacher said: 'Mind and nature are originally not two. People cannot see their own nature, so it is said that people use it every day but do not know it.' Enlightened people can see their own nature, is this not clarifying the mind? Seeing the nature, the mind naturally becomes clear, it is not that one must first clarify the mind in order to see the nature.'
The teacher said: 'Zen Master Zhigong (志公) said that sitting and lying down without knowing is originally the Tao (道), only'
么忙忙受辛苦。師又說道如水。水中有魚。大幾千里者。有魚小如毛髮者。大魚以為我大。小魚以為我小。此情也。非理也。理則魚無大小。皆全是水。作如是觀。此理也。非情也。情本無根。自性變而有之。無我而靈者。性也。有我而昧者。情也。眾人率有我而昧者應事。所以不能通天下之情。聖人率無我而靈者應事。所以能通天下之情。而吉兇禍福不能累爾。說雖如此。名不檢則義不精。義不精則理不徹。理不徹則性不盡。性不盡欲至於命。無有是處。夫命用也。此用現前。虛空可以卷舒。有無可以為一條。佛說有無二法。攝盡一切法。故至於命者先天而天不違。天尚不違。萬物能違之哉。此等意思口說。滑然可聽。聞者易生歡喜。然要此用現前。熱惱根拔不盡。清涼夢不曾醒。謂之儘性。則可謂之至於命則不可。古德云。不是一番寒徹骨。怎得梅花噴鼻香。夫寒徹骨者。如顏子隳肢體黜聰明。亦是個小樣子。蓋肢體隳則身不可得。聰明黠則心不可得。身心既皆不可得。則情死而性活矣。性活只此肢體便是法身。只此聰明便是般若。法身則無有邊際。般若則智用萬物而不勞。若人說法身外有芥菜子許法。此便是外道。以其心外見法故也。又身與心。身是積聚義。心是知覺義。以實言之。身即是心。心即是身。用他
積聚便名身。用他知覺便名心。曹溪曰。吾有一物。無頭無尾。此無頭無尾者。見得徹了。謂之儘性。見徹了能用得謂之命。我故曰命用也。
師飯畢說。晉肇法師。得罪于姚興。興欲殺之。肇乞假七日。作一書名寶藏論訖。將死時。說偈曰。四大原非有。五蘊本來空。將頭臨白刃。一似斬春風。又有一禪者。盜入室問有寶否。禪曰有。盜曰。將寶來。禪一喝。盜斬其首。師問。此二人誰有受用。某曰。死不作偈者有受用。師問曰。如何見得。不作偈者有受用。某曰。不涉廉纖。師曰。后禪不獨熟養。渠亦用得了。
師說。把手牽他入不得。惟人自肯乃方親。知人者智也。自知者明也。
師說。道要知得。知得又要行得。行得又要證得。證得又要忘得。忘得方才用得。不知道者。一遇些小患難。即不能做主張。便垂首喪氣。知道者值此。必有解脫之機。決不為患難綁縛。知又有淺深。有誠明而知者。有明誠而知者。誠明而知。得力終大。明誠而知。得力終弱。
師說。學道先要沒偷心。
師又說偈曰。伏羲畫卦若有成。伏羲有死而無生。伏羲畫卦若不成。伏羲無實而有名。惟其成與不成故。成成不成虛而靈。
師問。喜怒哀樂未發時。有我無我。若說無我。則成斷滅。故未發不
【現代漢語翻譯】 現代漢語譯本： 積聚起來就叫做身（身：指物質的身體）。用它來知覺就叫做心（心：指精神、意識）。曹溪（曹溪：指六祖慧能，因其在曹溪寶林寺弘法）說：『我有一物，無頭無尾。』這個無頭無尾的東西，如果能徹底領悟，就叫做盡性（儘性：徹底瞭解自己的本性）。徹底領悟並且能夠運用它，就叫做命（命：指生命、命運）。所以我說命就是用來用的。 老師吃完飯後說，晉代的肇法師（肇法師：指僧肇，東晉高僧），得罪了姚興（姚興：後秦皇帝）。姚興想要殺他，肇法師請求給他七天時間，寫了一本書叫做《寶藏論》完畢。將要死的時候，說偈語道：『四大（四大：指地、水、火、風，構成物質世界的四種基本元素）原本不是真實存在的，五蘊（五蘊：指色、受、想、行、識，構成人的身心的五種要素）本來就是空。將頭放在刀刃上，就像斬斷春風一樣。』又有一個禪者，小偷進入他的房間問他有沒有寶物。禪者說有。小偷說：『把寶物拿來。』禪者大喝一聲。小偷砍了他的頭。老師問：『這兩個人誰更有受用？』某人說：『死的時候沒有作偈語的人更有受用。』老師問：『你如何看出不作偈語的人更有受用？』某人說：『不涉及絲毫的牽掛。』老師說：『後面的禪者不僅僅是熟練地修養，他也能夠運用它了。』 老師說：『把手牽著他，也無法讓他進入（真理之門），只有人自己肯才能真正親近（真理）。瞭解別人是智慧，瞭解自己是明智。』 老師說：『道要能夠知曉，知曉了又要能夠實行，實行了又要能夠證悟，證悟了又要能夠忘記，忘記了才能真正運用。不知道的人，一遇到一些小的患難，就不能做主，便垂頭喪氣。知道的人遇到這種情況，必定有解脫的機會，決不會被患難束縛。知曉又有深淺之分，有誠明而知的人，有明誠而知的人。誠明而知，得力最終會很大。明誠而知，得力最終會很弱。』 老師說：『學道首先要沒有偷心。』 老師又說偈語道：『伏羲（伏羲：中國神話人物，人文始祖）畫卦如果有所成就，伏羲就有死而沒有生。伏羲畫卦如果沒有成就，伏羲就沒有實際而只有名聲。正因為他有成就與沒有成就，所以成就與不成就都是虛幻而靈妙的。』 老師問：『喜怒哀樂沒有發生的時候，有我（我：指自我意識）還是沒有我？如果說沒有我，那就成了斷滅。所以沒有發生不
【English Translation】 English version: Accumulation is then named 'body' (body: refers to the physical body). Using it for perception is then named 'mind' (mind: refers to spirit, consciousness). Caoxi (Caoxi: refers to the Sixth Patriarch Huineng, because he propagated the Dharma at Baolin Temple in Caoxi) said: 'I have a thing, without head or tail.' This thing without head or tail, if one can thoroughly understand it, is called 'exhausting one's nature' (exhausting one's nature: thoroughly understanding one's own nature). Thoroughly understanding and being able to use it is called 'fate' (fate: refers to life, destiny). Therefore, I say fate is for use. After the teacher finished eating, he said, 'The Jin Dynasty's Dharma Master Zhao (Dharma Master Zhao: refers to Sengzhao, a eminent monk of the Eastern Jin Dynasty), offended Yao Xing (Yao Xing: Emperor of the Later Qin Dynasty). Yao Xing wanted to kill him, Dharma Master Zhao requested seven days to write a book called 'Treasure Trove Treatise'. When he was about to die, he said in a verse: 'The four great elements (four great elements: refers to earth, water, fire, and wind, the four basic elements that constitute the material world) were originally not real, the five aggregates (five aggregates: refers to form, feeling, perception, volition, and consciousness, the five elements that constitute a person's body and mind) were originally empty. Placing my head on the blade, it's like cutting the spring breeze.' There was also a Chan practitioner, a thief entered his room and asked if he had any treasures. The Chan practitioner said yes. The thief said, 'Bring the treasure.' The Chan practitioner shouted. The thief cut off his head. The teacher asked, 'Which of these two has more benefit?' Someone said, 'The one who didn't write a verse when he died has more benefit.' The teacher asked, 'How do you see that the one who didn't write a verse has more benefit?' Someone said, 'It doesn't involve the slightest attachment.' The teacher said, 'The latter Chan practitioner is not only skilled in cultivation, but he can also use it.' The teacher said, 'Holding his hand and pulling him, you cannot get him in (the gate of truth), only when a person is willing himself can he truly be close (to the truth). Knowing others is wisdom, knowing oneself is intelligence.' The teacher said, 'The Dao must be known, and once known, it must be practiced, and once practiced, it must be realized, and once realized, it must be forgotten, and only when forgotten can it be truly used. Those who do not know, when they encounter some small hardships, cannot take charge and become dejected. Those who know, when they encounter this, will surely have a chance to be liberated and will never be bound by hardships. Knowing also has depths, there are those who know with sincerity and clarity, and those who know with clarity and sincerity. Knowing with sincerity and clarity will ultimately gain great strength. Knowing with clarity and sincerity will ultimately gain weak strength.' The teacher said, 'To learn the Dao, one must first have no stealing mind.' The teacher also said in a verse: 'If Fuxi (Fuxi: a figure in Chinese mythology, the ancestor of Chinese civilization) drawing the trigrams had any achievement, Fuxi would have death but no life. If Fuxi drawing the trigrams had no achievement, Fuxi would have no substance but only a name. It is because of his achievement and non-achievement that achievement and non-achievement are illusory and spiritual.' The teacher asked, 'When joy, anger, sorrow, and pleasure have not yet arisen, is there a self (self: refers to self-consciousness) or no self? If you say there is no self, then it becomes annihilation. Therefore, not arising does not
是死物。但未發不昧已發。始謂之中。已發不昧未發。始謂之和。
師說。易顯道神德行。道至微者也。德行至粗者也。如能通易。則至微者我可以顯之。至粗者。我可以神之。易豈可不讀乎。不讀易。則學問不通方。
師言。唯識界法。喻參合。理自曉然。其經文中。道理隨自家活變。發揮及鋪敘。節奏亦自活變。前來所迷生起之由如此。伏歸元真亦如此。文章馳騁。也要活變。莫局死格。
師見某執筆。隨問隨說隨抄。因謂之曰。不必抄說。你既在這裡。與我相逢只要查考身心。有個下落處便了。
示吳居士
佛生七日。母即生忉利天。及佛出家得道。將欲普度眾生。既而思之。我母未度。先度眾生。此非後母而先人乎。於是即升忉利天。為母說法。母聞佛說。亦心開得道。由是而觀。則生事死葬之孝。以為人子之孝。止於此而已。恐非天下之達道也。以至孝言之。而為人子者。能如佛為母說法。母亦得道。如是之孝。方為至孝耳。故曰。以形孝者情也。以理孝者性也。情乃有我而昧者也。性乃無我而靈者也。有我則不虛。不虛則不靈明。無我則虛而靈明矣。故以不虛不靈者行孝。孝終不達。以虛而靈者行孝。謂孝不達。未之有也。今吳居士。有志敬事旃檀瑞像。必欲母之終將聞
【現代漢語翻譯】 現代漢語譯本： 是死的東西。但未發動的狀態不昏昧，已經發動的狀態。開始就叫做『中』。已經發動的狀態不昏昧，未發動的狀態。開始就叫做『和』。
老師說，《易經》彰顯道、神、德、行。道是最細微的，德行是最粗淺的。如果能通曉《易經》，那麼最細微的道理我可以使它顯現，最粗淺的德行我可以使它神奇。 《易經》怎麼能不讀呢？不讀《易經》，那麼學問就不通達。
老師說，唯識的界法，好比是參合，道理自然就明白了。其中的經文，道理隨著自家靈活變化。發揮和鋪敘，節奏也隨著自家靈活變化。先前所迷惑的生起的原因是這樣，歸伏于元真也是這樣。文章的馳騁，也要靈活變化，不要拘泥於死板的格式。
老師看見某人在執筆，隨著問話、說話、抄寫。於是對他說，不必抄寫。你既然在這裡，與我相逢，只要考察身心，有個著落處就可以了。
開示吳居士
佛陀出生七天，母親就生到忉利天（佛教欲界六天之一）。等到佛陀出家得道，將要普度眾生，於是想到，我的母親還沒有得度，先度眾生，這不是後於母親而先於他人嗎？於是就升到忉利天，為母親說法。母親聽了佛的說法，也心開悟道。由此看來，把生事死葬的孝道，作為人子的孝道，僅止於此而已，恐怕不是天下通達的道理。以至孝來說，作為人子的人，能像佛陀為母親說法，母親也因此得道，這樣的孝，才算是至孝啊。所以說，用形體來行孝，是出於情感；用道理來行孝，是出於本性。情感是有我的，因而昏昧；本性是無我的，因而靈明。有我則不虛空，不虛空則不靈明。無我則虛空而靈明瞭。所以用不虛空不靈明的狀態來行孝，孝道終究不能通達。用虛空而靈明的狀態來行孝，說孝道不能通達，是沒有這樣的事。現在吳居士，有志於恭敬供養旃檀瑞像（用旃檀木雕刻的佛像），必定希望母親最終能夠聽聞佛法。
【English Translation】 English version: It is a dead object. But the state of not being activated is not obscure, and the state of being activated. The beginning is called 'the Middle'. The state of being activated is not obscure, and the state of not being activated. The beginning is called 'Harmony'.
The teacher said, the 《Book of Changes》manifests Dao (the Way), Shen (spirit), Virtue, and Conduct. Dao is the most subtle, and Virtue and Conduct are the most coarse. If one can understand the 《Book of Changes》, then I can make the most subtle principle manifest, and I can make the most coarse Virtue and Conduct magical. How can the 《Book of Changes》not be read? If you don't read the 《Book of Changes》, then your learning will not be comprehensive.
The teacher said, the realm-dharma of Consciousness-Only, is like mixing together, and the principle will naturally be understood. In the scriptures, the principles change flexibly with one's own understanding. The development and narration, and the rhythm also change flexibly with one's own understanding. The reason for the arising of previous confusion is like this, and returning to the original truth is also like this. The writing of articles should also be flexible and not confined to rigid formats.
The teacher saw someone holding a pen, asking, speaking, and copying. So he said to him, there is no need to copy. Since you are here, meeting with me, just examine your body and mind, and have a place to settle down.
Instruction to Layman Wu
The Buddha was born for seven days, and his mother was born in the Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism). When the Buddha left home and attained enlightenment, he was about to universally save all sentient beings, and then he thought, my mother has not yet been saved, and I will save sentient beings first. Isn't this later than my mother and earlier than others? So he ascended to the Trayastrimsa Heaven to preach the Dharma to his mother. The mother listened to the Buddha's teachings and also opened her mind and attained enlightenment. From this point of view, taking the filial piety of birth, death, and burial as the filial piety of a son, is only limited to this, and I am afraid it is not the universal principle of the world. In terms of utmost filial piety, as a son, one can be like the Buddha preaching the Dharma to his mother, and the mother also attains enlightenment because of it. Such filial piety is the utmost filial piety. Therefore, it is said that filial piety with form is based on emotion; filial piety with principle is based on nature. Emotion is with self and therefore obscured; nature is without self and therefore enlightened. With self, it is not empty, and not empty, it is not enlightened. Without self, it is empty and enlightened. Therefore, using the state of not being empty and not being enlightened to practice filial piety, filial piety will ultimately not be achieved. Using the state of being empty and enlightened to practice filial piety, saying that filial piety cannot be achieved, there is no such thing. Now Layman Wu, has the aspiration to respectfully serve the Sandalwood Auspicious Image (Buddha image carved from sandalwood), and must hope that his mother will eventually hear the Dharma.
法。心開得道。此亦佛之心也。雖然。佛為眾生。立孝為宗。宗立則天下有所主。有所主耳目不二。耳目不二。則心不待別而自一矣。心一則有我而昧者日消。無我而靈者日長矣。
一合理相
自須菩提至是名微塵眾。總七十九字。此七十九字。千轉萬變。低昂浮沉。隨問隨答。勢如轉萬鈞之石于千仞之溪。雖若泰山之重而實輕如鴻毛也。泰山之重喻眾生一合相執。鴻毛之輕喻聖人般若之利。次段自世尊至貪著其事。總七十一字。此七十一字。不過以多碎相破一合相耳。前段不過以一合相破多碎相耳。何謂多碎相破一合相。以多碎相觀一合相。則一合相不待觀空而後空也。何謂一合相破多碎相。以一合相破多碎相。亦不待觀空而後空也。嗟乎。眾生計六尺之軀堅于須彌。所以死生榮辱。不召而至也。如知一合相可以破多碎相。多碎相破一合相。則一合相與多碎相。未嘗有也。何須種種方便權巧而力破之。雖然。身執既重。不藉方便。孰是天生彌勒。自然釋迦。
破地獄偈
若人慾了知。三世一切佛。應觀法界性。一切惟心造。此偈總二十字。而四聖六凡。十法界。依正二報。靡不括盡矣。第世人心識粗浮。誦而不知其義。義既不知。則所謂破地獄。破餓鬼。破畜生。破人。破修羅。破天。破
【現代漢語翻譯】 現代漢語譯本： 法，在於心開悟道。這也就是佛的心。雖然如此，佛爲了眾生，確立孝道為根本。根本確立了，那麼天下就有了主導。有了主導，耳和目就不會有二心。耳目沒有二心，那麼心不用特別去統一自然就統一了。心統一了，那麼執著于『我』的愚昧就會日益消減，沒有『我』的靈性就會日益增長。 一合理相 從須菩提到『是名微塵眾』，總共七十九字。這七十九字，千變萬化，時而低沉，時而高昂，時而浮起，時而沉落，隨著提問而回答，氣勢就像把萬鈞的石頭從千仞的溪谷推下去。雖然好像泰山一樣重，但實際上輕如鴻毛。泰山的重比喻眾生執著于『一合相』（ekarasaskandha，統一的整體）。鴻毛的輕比喻聖人般若（prajna，智慧）的銳利。下一段從世尊到『貪著其事』，總共七十一字。這七十一字，不過是用眾多細碎的相來破除『一合相』罷了。前一段不過是用『一合相』來破除眾多細碎的相罷了。什麼叫做用眾多細碎的相來破除『一合相』呢？用眾多細碎的相來觀察『一合相』，那麼『一合相』不用等待觀空然後才空。什麼叫做用『一合相』來破除眾多細碎的相呢？用『一合相』來破除眾多細碎的相，也不用等待觀空然後才空。唉！眾生認為這六尺之軀比須彌山（Sumeru，宇宙中心的神山）還堅固，所以生死榮辱，不用召喚也會到來。如果知道『一合相』可以破除眾多細碎的相，眾多細碎的相可以破除『一合相』，那麼『一合相』和眾多細碎的相，本來就不存在。何須用種種方便權巧來費力地破除它們呢？雖然如此，因為對身體的執著太重，不借助方便法門，誰又能是天生的彌勒（Maitreya，未來佛），自然而然的釋迦（Sakyamuni，釋迦牟尼佛）呢？ 破地獄偈 若人想要了解，過去、現在、未來一切諸佛，應當觀察法界的本性，一切都是由心創造的。這首偈總共二十字，卻把四聖六凡（指十法界），十法界，依報和正報兩種果報，全部包括在內了。只是世人內心意識粗淺浮躁，誦讀卻不瞭解其中的含義。含義既然不瞭解，那麼所謂破地獄，破餓鬼，破畜生，破人，破修羅（Asura，一種神），破天，破...
【English Translation】 English version: The Dharma lies in opening the mind and attaining enlightenment. This is also the mind of the Buddha. Although this is so, for the sake of sentient beings, the Buddha establishes filial piety as the foundation. Once the foundation is established, then the world has a guiding principle. With a guiding principle, the ears and eyes will not be of two minds. If the ears and eyes are not of two minds, then the mind will naturally become unified without needing special effort. When the mind is unified, then the ignorance of clinging to the 'self' will diminish day by day, and the spirituality of non-'self' will grow day by day. The Oneness Aggregate Appearance From Subhuti (須菩提，one of the principal disciples of the Buddha) to 'is named a multitude of dust motes', there are a total of seventy-nine characters. These seventy-nine characters undergo thousands of transformations, sometimes low, sometimes high, sometimes floating, sometimes sinking, answering questions as they arise, with a force like pushing a stone of ten thousand jun (鈞，an ancient unit of weight) down a ravine of a thousand ren (仞，an ancient unit of length). Although it seems as heavy as Mount Tai (泰山，a famous mountain in China), it is actually as light as a goose feather. The weight of Mount Tai is a metaphor for sentient beings' attachment to the 'ekarasaskandha' (一合相，the oneness aggregate appearance, unified whole). The lightness of the goose feather is a metaphor for the sharpness of the wisdom (prajna, 般若) of the sages. The next section, from the World Honored One to 'greedily attached to these things', has a total of seventy-one characters. These seventy-one characters merely use many fragmented appearances to break the 'ekarasaskandha'. The previous section merely used the 'ekarasaskandha' to break the many fragmented appearances. What is meant by using many fragmented appearances to break the 'ekarasaskandha'? By observing the 'ekarasaskandha' with many fragmented appearances, then the 'ekarasaskandha' does not need to wait for emptiness to be contemplated before it is empty. What is meant by using the 'ekarasaskandha' to break the many fragmented appearances? Using the 'ekarasaskandha' to break the many fragmented appearances also does not need to wait for emptiness to be contemplated before it is empty. Alas! Sentient beings consider this six-foot body to be more solid than Mount Sumeru (須彌，the central world-mountain in Buddhist cosmology), so birth, death, honor, and disgrace arrive without being summoned. If one knows that the 'ekarasaskandha' can break the many fragmented appearances, and the many fragmented appearances can break the 'ekarasaskandha', then the 'ekarasaskandha' and the many fragmented appearances never existed. Why then use various expedient and skillful means to forcefully break them? Although this is so, because attachment to the body is so heavy, without relying on expedient methods, who could be a naturally born Maitreya (彌勒，the future Buddha), a naturally enlightened Sakyamuni (釋迦，the historical Buddha)? Gatha for Breaking Through Hell If a person wishes to understand all the Buddhas of the past, present, and future, they should contemplate the nature of the Dharma realm, everything is created by the mind. This verse has a total of twenty characters, yet it encompasses the Four Sages and Six Ordinary Beings (四聖六凡，referring to the Ten Dharma Realms), the Ten Dharma Realms, and the two retributions of dependent and direct causes (依正二報，the environment and the beings within it). It is just that the minds and consciousness of worldly people are coarse and superficial, reciting it without understanding its meaning. Since the meaning is not understood, then the so-called breaking through hell, breaking through the realm of hungry ghosts, breaking through the realm of animals, breaking through the realm of humans, breaking through the realm of asuras (修羅，a type of demigod), breaking through the realm of devas (天，gods), breaking through...
聲聞。破緣覺。破菩薩。破佛。一破齊破。此佛說偈之意也。或曰。六凡破之。可也。四聖。何故亦破之耶。對曰。子不達惟心之旨。如一達惟心。方知四聖六凡。十界法依正二報。皆情之變也。如六道中。三途皆惡情也。人修羅天。此三者皆善情也。聲聞緣覺菩薩佛。皆凈情也。非染情也。由是觀之。則天與人修羅。雖勝於三塗。然皆善染情之變也。故曰。凡聖情盡。體露真常。真常即惟心也。嗚呼。惟心之用。聖人與眾人。諸佛與眾生。皆未嘗不圓滿者也。但眾人與眾生。日用而不知。聖人與諸佛。日用而不昧。此所以有四聖六凡之別也。人爲萬物之靈。四聖六凡之前者不能知。則四聖六凡之變。吾不能作主矣。既不能作主。則被凡聖境界轉我。我不能轉凡聖境界也。西源居士。如達此意。則滿偈道人。自然形雖木偶。心未嘗不通悟也。何以故。一念不生。夫婦無二法身故也。
又曰。天地同根。萬物一體。故父子夫妻。如存者開悟。亡者亦心安。亡者開悟。存者亦心安。此道理如此。奈世人見跡而不明理。所以存亡。便作兩橛看也。
萬曆丙申。紫柏尊者掛錫余誡閑堂。偶閱普門品。至受苦眾生。聞是觀世音菩薩。一心稱名。觀世音菩薩。即時觀其音聲。皆得解脫。乃詰學者云。稱名者眾生也。而
【現代漢語翻譯】 現代漢語譯本 聲聞（Sravaka，聽聞佛法而悟道的修行者）、破緣覺（Pratyekabuddha，不依師教，自身證悟的修行者）、破菩薩（Bodhisattva，立志普度眾生的修行者）、破佛（Buddha，覺悟者）。一破齊破，這是佛說偈的含義。或者有人問，六凡（六道輪迴中的眾生）破除，可以理解。四聖（聲聞、緣覺、菩薩、佛）為何也要破除呢？回答說，你不明白唯心的宗旨。如果一旦通達唯心，才知道四聖六凡，十法界（Ten realms）的果報和依報，都是情的變現。比如六道中，三途（地獄、餓鬼、畜生）都是惡情。人、修羅、天，這三者都是善情。聲聞、緣覺、菩薩、佛，都是凈情，不是染情。由此看來，天與人、修羅，雖然勝過三途，但都是善染情的變化。所以說，『凡聖情盡，體露真常』。真常就是唯心。唉！唯心的作用，聖人與眾人，諸佛與眾生，都未嘗不圓滿具備。但眾人與眾生，每日使用卻不知道，聖人與諸佛，每日使用而不迷惑。這就是有四聖六凡的區別。人是萬物之靈，在四聖六凡之前不能覺知，那麼四聖六凡的變化，我就不能做主了。既然不能做主，就被凡聖境界所轉移，我不能轉移凡聖境界。西源居士如果通達這個意思，那麼滿偈道人，自然形體雖然像木偶，心卻未嘗不通達覺悟。為什麼呢？因為一念不生，夫婦沒有二個法身啊。
又說，天地同根，萬物一體。所以父子夫妻，如果活著的人開悟，死去的人也心安。死去的人開悟，活著的人也心安。道理就是這樣。無奈世人只見現象而不明白道理，所以對存亡，就當作兩段來看待。
萬曆丙申年，紫柏尊者（Zibai，明代高僧）掛錫（掛單，指僧人雲遊四方，在寺院掛單居住）在余誡閑堂。偶然閱讀《普門品》，讀到『受苦眾生，聞是觀世音菩薩（Avalokitesvara），一心稱名，觀世音菩薩，即時觀其音聲，皆得解脫』。於是問學者說，稱名的是眾生，而
【English Translation】 English version Sravakas (Sravaka, those who attain enlightenment by hearing the Buddha's teachings), destroy Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own without a teacher), destroy Bodhisattvas (Bodhisattva, those who aspire to liberate all sentient beings), destroy Buddhas (Buddha, the enlightened ones). Destroying one is destroying all. This is the meaning of the Buddha's verse. Or someone may ask, 'It is understandable to destroy the Six Realms (Six realms of reincarnation). But why destroy the Four Noble Ones (Sravaka, Pratyekabuddha, Bodhisattva, Buddha)?' The answer is, 'You do not understand the essence of the Mind-Only (Citta-matra). Once you understand the Mind-Only, you will realize that the karmic rewards and environments of the Four Noble Ones and the Six Realms, the Ten Realms (Ten realms), are all transformations of emotions. For example, in the Six Realms, the Three Evil Paths (hell, hungry ghosts, animals) are all evil emotions. Humans, Asuras, and Devas are all good emotions. Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas are all pure emotions, not defiled emotions.' From this perspective, although Devas, humans, and Asuras are superior to the Three Evil Paths, they are all transformations of good and defiled emotions. Therefore, it is said, 'When the emotions of the mundane and the sacred are exhausted, the true and constant nature is revealed.' The true and constant nature is the Mind-Only. Alas! The function of the Mind-Only is fully and completely present in both sages and ordinary people, Buddhas and sentient beings. However, ordinary people and sentient beings use it daily without knowing it, while sages and Buddhas use it daily without being deluded. This is why there is a distinction between the Four Noble Ones and the Six Realms. Humans are the most intelligent of all beings. If one cannot be aware before the Four Noble Ones and the Six Realms, then I cannot be the master of the transformations of the Four Noble Ones and the Six Realms. Since I cannot be the master, I am turned by the realms of the mundane and the sacred, and I cannot turn the realms of the mundane and the sacred. If Layman Xiyuan understands this meaning, then the Daoist Manji, although his form is like a wooden puppet, his mind has never failed to be enlightened. Why? Because when a single thought does not arise, husband and wife have no two Dharmakayas (Dharmakaya, the body of the Dharma).'
It is also said, 'Heaven and earth share the same root, and all things are one body.' Therefore, for fathers and sons, husbands and wives, if the living are enlightened, the dead will also be at peace. If the dead are enlightened, the living will also be at peace. The principle is like this. Unfortunately, people in the world only see the phenomena and do not understand the principle, so they treat the living and the dead as two separate things.
In the year Bing Shen of the Wanli era, Venerable Zibai (Zibai, a prominent monk of the Ming Dynasty) stayed (hang Xi, refers to monks traveling around and staying in temples) at Yujiexiantang. He happened to read the Universal Gate Chapter (Universal Gate Chapter) and came to the passage 'Suffering beings, hearing of Avalokitesvara (Avalokitesvara), single-mindedly calling upon his name, Avalokitesvara, immediately observes their voices and all are liberated.' Then he asked the scholars, 'The one who calls upon the name is the sentient being, and'
菩薩觀之。觀音者菩薩也。而眾生解脫。是張公吃酒李公醉也。如之何其會通耶。眾皆未達。因舉閬守因緣曰。了是則了是矣。余因偈曰。斬像頭挫。射虎石破。格物物格兩番墮(王宇泰筆麈)。
附禮佛儀式
初念凈法界真言三遍訖。即曰。乘佛威神。謹誦凈法界真言若干遍。惟愿。承是真言威神波光力故。盪滌盡虛空遍法界。十方三世依正二報。悉皆清凈。以此清凈三業。讚歎三寶。觀想三寶。禮拜三寶。即贊即觀即禮畢。即曰。
南無盡虛空遍法界十方三世一切佛陀達磨僧伽耶。各一稱一拜。
南無千華臺上百寶光中華嚴教主本師釋迦牟尼盧舍那尊佛以下。俱一稱一拜。
南無東方藥師琉璃光如來。
南無西方極樂世界三十六萬億一十一萬九千五百同名同號大慈大悲阿彌陀佛。
南無當來下生彌勒尊佛。
南無藥王藥上菩薩摩訶薩。
南無觀音勢至菩薩摩訶薩。
南無文殊師利普賢菩薩摩訶薩。
南無月光菩薩摩訶薩。
南無南嶽慧思菩薩摩訶薩。
南無智琬菩薩摩訶薩。
南無西天東土歷代傳宗判教並翻傳秘密章句。諸祖菩薩摩訶薩等。三稱三拜。
南無南嶽慧海尊者以下。一稱一拜。
南無七祖讓尊
【現代漢語翻譯】 現代漢語譯本 菩薩觀察此事。觀音（Avalokiteśvara，菩薩名）也是菩薩。然而眾生的解脫，就像張三喝酒李四醉一樣，這如何能夠會通呢？大家都不能理解。於是舉了閬州太守的因緣公案說：『明白了這件事，就明白了所有事。』我因此作偈說：『斬像頭挫，射虎石破，格物物格兩番墮（王宇泰《筆麈》）。』
附：禮佛儀式
首先念誦凈法界真言三遍完畢。然後說：『憑藉佛的威神之力，恭敬地誦唸凈法界真言若干遍。』 惟愿：『承蒙這真言的威神波光之力，盪滌盡虛空遍法界，十方三世的依報和正報，都完全清凈。用這清凈的三業，讚歎三寶，觀想三寶，禮拜三寶。』 讚歎、觀想、禮拜完畢后，就說：
『南無盡虛空遍法界十方三世一切佛陀（Buddha，覺者）達磨（Dharma，佛法）僧伽耶（Sangha，僧團）。』 各稱念一聲，一拜。
『南無千華臺上百寶光中華嚴教主本師釋迦牟尼（Śākyamuni，釋迦族聖人）盧舍那尊佛（Vairocana Buddha，光明遍照佛）。』 以下，都稱念一聲，一拜。
『南無東方藥師琉璃光如來（Bhaiṣajyaguru，藥師佛）。』
『南無西方極樂世界三十六萬億一十一萬九千五百同名同號大慈大悲阿彌陀佛（Amitābha，無量光佛）。』
『南無當來下生彌勒尊佛（Maitreya，未來佛）。』
『南無藥王（Bhaiṣajyarāja）藥上菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）。』
『南無觀音（Avalokiteśvara）勢至（Mahāsthāmaprāpta）菩薩摩訶薩。』
『南無文殊師利（Mañjuśrī）普賢（Samantabhadra）菩薩摩訶薩。』
『南無月光菩薩摩訶薩（Candraprabha）。』
『南無南嶽慧思菩薩摩訶薩。』
『南無智琬菩薩摩訶薩。』
『南無西天東土歷代傳宗判教並翻傳秘密章句，諸祖菩薩摩訶薩等。』 稱念三聲，三拜。
『南無南嶽慧海尊者以下。』 稱念一聲，一拜。
『南無七祖讓尊』
【English Translation】 English version The Bodhisattva observes this. Avalokiteśvara (Guanyin, the Bodhisattva's name) is also a Bodhisattva. Yet the liberation of sentient beings is like 'Zhang Gong gets drunk, Li Gong is intoxicated.' How can this be reconciled? Everyone is unable to understand. Therefore, the story of the magistrate of Langzhou is cited, saying: 'Understanding this, one understands everything.' I, therefore, compose a verse: 'Chop the elephant's head, smash the tiger-shooting stone, investigate things, things investigated, fall twice (Wang Yutai's Bi Chen).'
Attached: Ritual for Paying Homage to the Buddha
First, recite the Pure Dharma Realm True Words three times. Then say: 'Relying on the majestic power of the Buddha, I respectfully recite the Pure Dharma Realm True Words a certain number of times.' I sincerely wish: 'May we, by the power of the majestic light of these True Words, cleanse and purify the entire Dharma Realm throughout empty space, the dependent and principal rewards of the ten directions and three times. With these pure three karmas, we praise the Three Jewels, contemplate the Three Jewels, and pay homage to the Three Jewels.' After praising, contemplating, and paying homage, say:
'Namo to all Buddhas (Buddha, the Awakened One), Dharmas (Dharma, the Buddha's teachings), and Sanghas (Sangha, the monastic community) throughout the empty space and the Dharma Realm in the ten directions and three times.' Recite each once and bow once.
'Namo to the Flower Adornment Teaching Master, the original teacher Śākyamuni (Śākyamuni, the sage of the Shakya clan), Vairocana Buddha (Vairocana Buddha, the Buddha of Universal Light) on the Thousand-Petaled Platform with Hundreds of Treasures.' Hereafter, recite each once and bow once.
'Namo to the Eastern Medicine Master Lapis Lazuli Light Tathagata (Bhaiṣajyaguru, the Medicine Buddha).'
'Namo to the Amitābha Buddha (Amitābha, Buddha of Immeasurable Light) of Great Compassion and Great Pity, with thirty-six trillion, one hundred eleven thousand, nine hundred and fifty identical names and titles in the Western Pure Land of Ultimate Bliss.'
'Namo to the Future Buddha, Maitreya (Maitreya, the Future Buddha).'
'Namo to the Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, Great Bodhisattva) Medicine King (Bhaiṣajyarāja) and Superior Medicine.'
'Namo to the Bodhisattva-mahāsattva Avalokiteśvara (Guanyin) and Mahāsthāmaprāpta (Great Strength Arrived).'
'Namo to the Bodhisattva-mahāsattva Mañjuśrī (Manjushri) and Samantabhadra (Universal Virtue).'
'Namo to the Bodhisattva-mahāsattva Candraprabha (Moonlight).'
'Namo to the Bodhisattva-mahāsattva Huisi of Nanyue.'
'Namo to the Bodhisattva-mahāsattva Zhiwan.'
'Namo to all Patriarchs and Bodhisattva-mahāsattvas who have transmitted the lineage, judged the teachings, and translated the secret verses in the Western Heaven and Eastern Land throughout the generations.' Recite three times and bow three times.
'Namo to Venerable Huihai of Nanyue and those below.' Recite once and bow once.
'Namo to the Seventh Ancestor Rangzun.'
者。
南無青原思尊者。
南無馬祖一尊者。
南無石頭遷尊者。
南無天臺智者顗大師。
南無賢首藏大師。
南無慈悲基大師。
南無十方現在。人天眼目。諸大知識。大法師。惟愿。仗佛慈光。世世道風遠布。尊尊福慧昌隆。弟子某。仰承釋迦如來慈善根力。謹代十方三世一切尊卑檀越。水陸空行天龍八部幽冥靈聰。人王世主。州牧縣長。師僧父母。法友眷屬。愿於三寶光中。仰仗三寶威神之力。未發菩提心者。愿發菩提心。已發菩提心者。堅固護法心。堅固精進心。早出輪迴苦。次念十愿王一遍拜。次念般若心經一遍畢。曰乘釋迦如來慈善根力。謹誦般若心經一遍。迴向十方常住三寶。以此功德。囑愿當今皇帝。萬歲萬萬歲。發四弘誓願。三稱三拜。所謂禮佛一週也。
紫柏尊者別集卷之四(終)
No. 1453-1 紫柏尊者別集附錄
私淑弟子 甬東 陸符 撰
師諱真可。達觀其字也。晚自號紫柏。萬曆中。慈聖皇太后。欽師道風。上亦雅知師。謂若此真可名一僧。師遂取以更其名云。世家吳江之攤缺。沈姓。父連。字季子。其先句曲人。師生有異徴。雄猛不可羈紲。稍長。志益大。飲酒恃氣。慕古遊俠之行。他日自言。吾
【現代漢語翻譯】 現代漢語譯本 南無青原思尊者 (Qingyuan Si Zunzhe)。 南無馬祖一尊者 (Mazu Yi Zunzhe)。 南無石頭遷尊者 (Shitou Qian Zunzhe)。 南無天臺智者顗大師 (Tiantai Zhizhe Yi Dashi)。 南無賢首藏大師 (Xianshou Zang Dashi)。 南無慈悲基大師 (Cibei Ji Dashi)。 南無十方現在。人天眼目。諸大知識。大法師。惟愿。仗佛慈光。世世道風遠布。尊尊福慧昌隆。弟子某。仰承釋迦如來慈善根力。謹代十方三世一切尊卑檀越。水陸空行天龍八部幽冥靈聰。人王世主。州牧縣長。師僧父母。法友眷屬。愿於三寶光中。仰仗三寶威神之力。未發菩提心者。愿發菩提心。已發菩提心者。堅固護法心。堅固精進心。早出輪迴苦。次念十愿王一遍拜。次念般若心經一遍畢。曰乘釋迦如來慈善根力。謹誦般若心經一遍。迴向十方常住三寶。以此功德。囑愿當今皇帝。萬歲萬萬歲。發四弘誓願。三稱三拜。所謂禮佛一週也。 紫柏尊者別集卷之四(終) No. 1453-1 紫柏尊者別集附錄 私淑弟子 甬東 陸符 撰 師諱真可。達觀其字也。晚自號紫柏。萬曆中。慈聖皇太后。欽師道風。上亦雅知師。謂若此真可名一僧。師遂取以更其名云。世家吳江之攤缺。沈姓。父連。字季子。其先句曲人。師生有異徴。雄猛不可羈紲。稍長。志益大。飲酒恃氣。慕古遊俠之行。他日自言。吾
【English Translation】 English version Namo Qingyuan Si Zunzhe (Reverence to Venerable Qingyuan Si). Namo Mazu Yi Zunzhe (Reverence to Venerable Mazu Yi). Namo Shitou Qian Zunzhe (Reverence to Venerable Shitou Qian). Namo Tiantai Zhizhe Yi Dashi (Reverence to Great Master Zhizhe Yi of Tiantai). Namo Xianshou Zang Dashi (Reverence to Great Master Xianshou Zang). Namo Cibei Ji Dashi (Reverence to Great Master Cibei Ji). Namo to all present in the ten directions, eyes of humans and devas, all great learned ones, great Dharma masters. I humbly wish, relying on the compassionate light of the Buddha, that the Dharma's influence spreads far and wide in every life, and that the blessings and wisdom of all venerable ones flourish. Disciple [name] respectfully relies on the benevolent root power of Shakyamuni Tathagata, and on behalf of all noble and humble benefactors in the ten directions and three times, beings of water, land, and air, the eight divisions of dragons and deities, the spirits of the netherworld, human kings and world rulers, governors and magistrates, teachers, monks, parents, Dharma friends, and relatives, I wish that within the light of the Three Jewels, relying on the majestic power of the Three Jewels, those who have not yet awakened the Bodhi mind may awaken it, and those who have already awakened the Bodhi mind may strengthen their Dharma-protecting mind and their mind of diligent progress, and quickly escape the suffering of Samsara. Next, recite the Ten Great Vows of Samantabhadra once and bow. Next, recite the Heart Sutra once. It is said: Relying on the benevolent root power of Shakyamuni Tathagata, I respectfully recite the Heart Sutra once, dedicating the merit to the eternally abiding Three Jewels in the ten directions. With this merit, I pray for the current emperor to live ten thousand years, may he generate the Four Great Vows. Recite three times and bow three times. This is called bowing in reverence to the Buddha once. Collected Works of Venerable Zibo, Volume 4 (End) No. 1453-1 Appendix to the Collected Works of Venerable Zibo Composed by a disciple who privately admired him, Lu Fu of Yongdong The master's given name was Zhenke, and Daguan was his style name. In his later years, he called himself Zibo. During the Wanli era, the Empress Dowager Cisheng admired the master's virtuous conduct, and the Emperor also knew of the master, saying that 'this Zhenke is truly worthy of being called a monk.' The master then adopted this as his name. His family was from the Tanque of Wujiang, with the surname Shen. His father was Lian, with the style name Jizi, and his ancestors were from Gouqu. The master was born with extraordinary signs, fierce and untamable. As he grew older, his ambition increased. He drank wine and relied on his spirit, admiring the deeds of ancient knights-errant. One day, he said to himself, 'I...'
本殺豬屠狗之夫。蓋道其實也。年十七。辭親只行。愿立功名。塞上行至郡城楓橋。天大雨不得前。虎丘僧明覺者。過視。壯其貌。問知遠行。因以蓋接之歸。具晚餐。夜臥。聞僧誦八十八佛名號。心忽開悅。侵晨起。告覺愿出家。遂解腰纏治齋。覺即白眾為祝髮。因禮覺為師。是夜即兀坐達旦。覺欲募鐵萬斤鑄大鐘。師乃獨身往平湖。趺坐一巨室門外。主人進食。不食。問何為。曰愿得鐵萬斤。鑄大鐘。鎮虎丘山寺。主人立𢌿鐵如募。師為舉食。竟載之歸。閉戶讀書。歲余不越閫。年二十。從講師受具戒。掩關武塘景德寺。三年。辭覺包腰參訪。聞僧誦張拙秀才偈。至斷除忘想重增病。趨向真如亦是邪。曰何不云方病無不是邪。僧哂之。師大疑。到處書二語于壁。迷悶至頭面俱腫。一日齋次忽悟。頭面立消。曰使我在臨濟德山座下。一掌便醒。自是氣宇凌鑠諸方矣。初祖西來。以楞伽印心。從上祖家。皆精其義。立為綱宗。勘驗來學。宋洪覺范憂末法失傳。遂為智證傳。僧寶傳諸書。以撰述佛祖旨訣。其書世多未見。師𢯱得古本大喜。因游匡山。深究相宗精義。已而游五臺。至峭壁空巖。有老宿孤坐。師作禮問。一念未生時如何。宿豎一指。又問。既生后如何。宿屐兩手。師于言下領旨。尋跡之失其處。至京師參遍
【現代漢語翻譯】 現代漢語譯本： 我本是殺豬宰狗的粗人。但道（Dào，宇宙的本源或規律）的真諦其實就在其中。十七歲時，我告別父母獨自出行，立志要建功立業。在邊塞的路上，走到郡城的楓橋，遇到天降大雨無法前行。虎丘（Hǔqiū，地名，位於中國江蘇省蘇州市）的僧人明覺（Míngjué，人名，一位僧侶）看到我，覺得我相貌不凡，詢問得知我要遠行，就用傘接我回去，準備了晚餐。晚上睡覺時，聽到僧人誦唸八十八佛（Bāshíbā Fó，八十八尊佛的統稱）的名號，心中忽然開悟喜悅。第二天早晨起來，告訴明覺我願意出家。於是解下腰間的錢財置辦齋飯，明覺就為我剃度，並拜明覺為師。當晚我就整夜靜坐。明覺想要募集一萬斤鐵來鑄造大鐘，我便獨自前往平湖（Pínghú，地名，位於中國浙江省嘉興市），在一家富戶門外盤腿而坐。主人給我送來食物，我不吃。主人問我為何這樣，我說我希望得到一萬斤鐵，用來鑄造大鐘，鎮守虎丘山寺。主人立刻答應，募集的鐵像堆積的土塊一樣多。我這才開始吃飯，最終把鐵運了回去。之後閉門讀書，一年多沒有出過門。二十歲時，我從講師那裡受了具足戒（jùzújiè，佛教中的正式出家戒律）。然後到武塘（Wǔtáng，地名，具體位置待考）的景德寺（Jǐngdé Sì，寺廟名）閉關三年。之後告別明覺，帶著簡單的行李四處參訪。聽到有僧人誦唸張拙（Zhāng Zhuō，人名，一位詩人）秀才的偈語，其中有『斷除妄想重增病，趨向真如亦是邪』（Duànchú wàngxiǎng chóng zēng bìng, qūxiàng zhēnrú yì shì xié，斷除妄想反而會增加疾病，趨向真如也是一種邪見）。我說為什麼不說『方病無不是邪』（Fāng bìng wú bùshì xié，只要有病，沒有不是邪的）。僧人嘲笑我。我對此非常疑惑，到處把這兩句話寫在墻壁上，困惑迷茫到頭面都腫了起來。有一天齋飯時忽然開悟，頭面立刻消腫。我說如果我在臨濟（Línjì，人名，佛教禪宗大師）德山（Déshān，人名，佛教禪宗大師）座下，一巴掌就被打醒了。從此以後，我的氣度就壓倒了各方。初祖（chūzǔ，禪宗初祖菩提達摩）西來，以《楞伽經》（Léngqié jīng，佛教經典）印心，從上代祖師那裡，都精通其中的含義，並以此作為綱領，勘驗來學習的人。宋代的洪覺范（Hóng Juéfàn，人名，一位僧人）擔心末法時代失傳，於是撰寫了《智證傳》（Zhìzhèng zhuàn）和《僧寶傳》（Sēngbǎo zhuàn）等書，來闡述佛祖的旨意。這些書世上很少有人見過。我得到古本后非常高興，於是遊歷匡山（Kuāngshān，即廬山，位於中國江西省），深入研究法相宗（Fǎxiàng zōng，佛教宗派）的精義。之後又遊歷五臺山（Wǔtái Shān，位於中國山西省），到達峭壁空曠的巖石處，有一位老僧獨自靜坐。我行禮問道：『一念未生時如何？』（Yī niàn wèi shēng shí rúhé?，當沒有一個念頭產生的時候，是什麼樣的？）老僧豎起一根手指。我又問：『既生后如何？』（Jì shēng hòu rúhé?，念頭產生之後又是什麼樣的？）老僧兩手提起鞋子。我在言語之下領悟了旨意，尋找他的軌跡卻找不到他了。之後到達京師，參訪了各處。
【English Translation】 English version: I was originally a coarse man who slaughtered pigs and dogs. But the truth of the Dao (Dào, the origin or law of the universe) is actually within it. At the age of seventeen, I bid farewell to my parents and set out alone, determined to make contributions and establish a career. On the way to the frontier, I arrived at Maple Bridge (Fēngqiáo, a place name, located in Suzhou, Jiangsu Province, China) in the county town, where I was unable to proceed due to heavy rain. A monk named Mingjue (Míngjué, a personal name, a monk) from Tiger Hill (Hǔqiū, a place name, located in Suzhou, Jiangsu Province, China) saw me, thought I had an extraordinary appearance, and after inquiring and learning that I was traveling far, he took me back with an umbrella and prepared dinner. At night, while sleeping, I heard the monk chanting the names of the Eighty-Eight Buddhas (Bāshíbā Fó, the collective name of eighty-eight Buddhas), and my heart suddenly opened with joy. The next morning, I got up and told Mingjue that I wished to become a monk. So I untied the money around my waist to prepare a vegetarian meal, and Mingjue shaved my head and I took him as my teacher. That night, I sat in meditation until dawn. Mingjue wanted to raise ten thousand catties of iron to cast a large bell, so I went alone to Pinghu (Pínghú, a place name, located in Jiaxing, Zhejiang Province, China), and sat cross-legged outside the gate of a wealthy family. The owner brought me food, but I did not eat. The owner asked me why, and I said that I wished to obtain ten thousand catties of iron to cast a large bell to guard the Tiger Hill Temple. The owner immediately agreed, and the iron raised was as much as a pile of earth. Only then did I begin to eat, and eventually transported the iron back. After that, I closed the door and read books, and did not leave the house for more than a year. At the age of twenty, I received the full precepts (jùzújiè, formal monastic precepts in Buddhism) from a lecturer. Then I went to Jingde Temple (Jǐngdé Sì, a temple name) in Wutang (Wǔtáng, a place name, specific location to be determined) to practice in seclusion for three years. After that, I bid farewell to Mingjue and traveled around with simple luggage. I heard a monk reciting the verse of Scholar Zhang Zhuo (Zhāng Zhuō, a personal name, a poet), which included 'Cutting off delusions only increases illness, and striving for Suchness is also evil' (Duànchú wàngxiǎng chóng zēng bìng, qūxiàng zhēnrú yì shì xié, cutting off delusions only increases illness, and striving for Suchness is also a kind of evil). I said why not say 'Wherever there is illness, there is nothing that is not evil' (Fāng bìng wú bùshì xié, as long as there is illness, there is nothing that is not evil). The monk laughed at me. I was very puzzled by this, and wrote these two sentences on the wall everywhere, confused and bewildered until my head and face were swollen. One day, during a vegetarian meal, I suddenly realized the truth, and my head and face immediately recovered. I said that if I had been under Linji (Línjì, a personal name, a Buddhist Zen master) and Deshan (Déshān, a personal name, a Buddhist Zen master), I would have been awakened with a slap. From then on, my demeanor surpassed all others. The First Patriarch (chūzǔ, Bodhidharma, the first patriarch of Zen Buddhism) came from the West and sealed the mind with the Laṅkāvatāra Sūtra (Léngqié jīng, a Buddhist scripture). From the previous generations of patriarchs, they were all proficient in its meaning and used it as a guideline to examine those who came to learn. Hong Juefan (Hóng Juéfàn, a personal name, a monk) of the Song Dynasty was worried about the loss of transmission in the Dharma-ending Age, so he wrote books such as Biography of Wisdom and Proof (Zhìzhèng zhuàn) and Biography of the Sangha Treasure (Sēngbǎo zhuàn) to explain the Buddha's will. Few people in the world have seen these books. I was very happy to obtain an ancient copy, so I traveled to Kuangshan (Kuāngshān, i.e., Mount Lu, located in Jiangxi Province, China) and deeply studied the essence of the Yogācāra school (Fǎxiàng zōng, a Buddhist school). After that, I traveled to Mount Wutai (Wǔtái Shān, located in Shanxi Province, China), and arrived at a steep and empty rock, where an old monk was sitting alone in meditation. I bowed and asked: 'What is it like when a single thought has not yet arisen?' (Yī niàn wèi shēng shí rúhé?, What is it like when a single thought has not yet arisen?) The old monk raised one finger. I asked again: 'What is it like after it has arisen?' (Jì shēng hòu rúhé?, What is it like after a thought has arisen?) The old monk raised his shoes with both hands. I understood the meaning in his words, but when I looked for his tracks, I could not find him. After that, I arrived in the capital and visited various places.
融大老。融問。何來。曰從江南來。來此何事。曰習講。又問習講何事。曰貫通經旨。代佛揚化。融曰。能清凈說法乎。曰至今不染一塵。融命師解直裰施旁僧。攬其里曰。脫卻一層還一層也。師笑頷之。遂留。時與知識嘯巖。法主暹理諸公。參證所得。乃歸省覺去。辭覺時已九年。師見道法陵遲。五家綱宗墜地。以負荷大法為己事。倡刻大藏。廣其流佈。日以智證傳一書囑付傳習。或時教人專持毗舍浮佛偈。謂此偈是去來諸佛心印。禪之真源。常言。吾持此二十餘年。已熟半句。熟兩句。死生無慮矣。先是。有南昌諸生出家補陀。曰密藏道開者。聞師風來歸。師深器重。留為侍者。凡法門大事如復楞嚴寺。刻大藏。復化城。皆以屬之。師終身不受人祈請出世。終師世亦無敢開堂受請者。獨與憨山清公為友。嘗對談四十晝夜。不交睫。有志修。國朝傳燈錄。與清公約。共住曹溪。開導法脈。遂從帝京繇三晉。歷關中。跨棧道。至蜀。禮普賢。順流下瞿塘。過荊襄。登太和。至匡廬。尋清公。約清公以興復勞山海印寺。為黃冠奧援訐奏被逮。師聞報。禱佛冀佑。不死。獨往曹溪知已得遣雷陽戌。因往白下江關。待之相見執手嘆曰。公以死荷大法。我何人哉。公不生還。吾無生日。他日即先公死。後事屬公。清公至雷陽。
【現代漢語翻譯】 現代漢語譯本： 融大老（一位德高望重的僧人）問：『你從哪裡來？』 那人回答說：『我從江南來。』 融大老又問：『來這裡做什麼？』 那人回答說：『學習講經。』 融大老繼續問：『學習講經做什麼？』 那人回答說：『爲了貫通佛經的宗旨，代替佛陀弘揚教化。』 融大老問：『能以清凈心說法嗎？』 那人回答說：『至今未被一絲塵埃沾染。』 融大老命人解下自己的直裰（僧衣），施捨給旁邊的僧人，然後抓住那人的內衣說：『脫卻一層還一層啊！』 那人笑著點頭，於是留了下來。他時常與知識淵博的嘯巖、法主暹理等諸位高僧，參證各自的所得。 後來他回家鄉省親，覺悟已經過去九年。他看到佛法衰微，五家宗派的綱領都快要墜落，便以承擔弘揚大法為己任，倡議刻印大藏經，廣泛流佈。 他每天都用智證傳一書囑咐傳習。有時教人專心持誦毗舍浮佛偈（過去七佛之一毗舍浮佛所說的偈頌），說這偈頌是過去和未來諸佛的心印，是禪宗的真正源頭。 他常說：『我持誦此偈二十多年，已經熟悉了半句，熟悉了兩句，生死就沒有什麼可憂慮的了。』 先前，有南昌的讀書人出家到補陀山，法名密藏道開，聽聞融大老的風範前來歸附。融大老非常器重他，留他在身邊做侍者。凡是關於佛法的大事，如修復楞嚴寺、刻印大藏經、修復化城寺，都交給他負責。 融大老終身不接受別人的祈請而出世弘法，直到他去世，也沒有人敢請他開堂說法。他只與憨山清公（明末四大高僧之一）為友，曾經相對談論四十個晝夜，不曾閤眼。 有位名叫有志的僧人，想要修訂國朝傳燈錄，與清公約定，一同住在曹溪，開導佛法的脈絡。於是他從帝京出發，經過山西，歷經關中，跨越棧道，到達四川，禮拜普賢菩薩，順著長江而下，經過荊州、襄陽，登上太和山，到達廬山，尋找清公。 他與清公約定興復勞山的海印寺，因為黃冠（道士）的奧援訐奏而被逮捕。融大老聽到訊息，祈禱佛菩薩保佑，希望他不要死。他獨自前往曹溪，得知清公已經被遣送到雷陽戍守，於是前往白下江關，等待與他相見，握著他的手嘆息說：『您以死來承擔大法，我算什麼呢？您不能生還，我也沒有生存的意義了。』 後來融大老先於清公去世，將後事託付給清公。清公到達雷陽。
【English Translation】 English version: The Elder Rong (a highly respected monk) asked: 'Where do you come from?' The man replied: 'I come from Jiangnan.' Elder Rong further asked: 'What are you doing here?' The man replied: 'Learning to lecture on the scriptures.' Elder Rong continued to ask: 'What is the purpose of learning to lecture on the scriptures?' The man replied: 'To understand the essence of the Buddhist scriptures and propagate the teachings on behalf of the Buddha.' Elder Rong asked: 'Can you preach the Dharma with a pure mind?' The man replied: 'I have not been tainted by a single speck of dust to this day.' Elder Rong ordered someone to take off his 'zhiduo' (monk's robe) and give it to the monks beside him, then grabbed the man's inner garment and said: 'Taking off one layer after another!' The man smiled and nodded, and then stayed. He often consulted with knowledgeable monks such as Xiaoyan and Dharma Master Xianli, exchanging their insights. Later, he returned to his hometown to visit his family, realizing that nine years had passed. Seeing the decline of Buddhism and the imminent fall of the five schools' tenets, he took it upon himself to promote the Great Dharma, advocating the printing and widespread distribution of the 'Great Treasury of Scriptures' (Tripitaka). Every day, he instructed others to study and practice the 'Zhi Zheng Zhuan Yi Shu' (a book). Sometimes he taught people to wholeheartedly recite the 'Verses of Vipassī Buddha' (one of the past seven Buddhas), saying that these verses are the mind-seal of the Buddhas of the past and future, and the true source of Zen. He often said: 'I have recited these verses for more than twenty years, and I am already familiar with half a sentence, familiar with two sentences, and there is nothing to worry about in life and death.' Previously, a scholar from Nanchang became a monk at Mount Putuo, with the Dharma name 'Micang Daokai'. Hearing of Elder Rong's reputation, he came to join him. Elder Rong valued him highly and kept him as an attendant. All major matters concerning the Dharma, such as the restoration of Lengyan Temple, the printing of the 'Great Treasury of Scriptures', and the restoration of Huacheng Temple, were entrusted to him. Elder Rong never accepted invitations to emerge into the world to preach the Dharma throughout his life, and no one dared to invite him to open a Dharma hall until his death. He was only friends with Master Hanshan Qing (one of the four great monks of the late Ming Dynasty), and they once talked for forty days and nights without closing their eyes. A monk named Youzhi wanted to revise the 'National Dynasty Transmission of the Lamp Record' and agreed with Master Qing to live together in Caoqi to guide the lineage of the Dharma. So he set out from the imperial capital, passed through Shanxi, traversed Guanzhong, crossed the plank roads, arrived in Sichuan, paid homage to Samantabhadra Bodhisattva, went down the Yangtze River, passed through Jingzhou and Xiangyang, ascended Mount Taihe, and arrived at Mount Lu to find Master Qing. He and Master Qing agreed to revive Haiyin Temple on Mount Lao, but were arrested because of the accusations of the Huangguan (Taoists). Elder Rong heard the news and prayed to the Buddhas and Bodhisattvas for protection, hoping that he would not die. He went to Caoqi alone and learned that Master Qing had been sent to Leiyang to guard the frontier, so he went to Baixia Jiangguan to wait to meet him, holding his hand and sighing: 'You bear the Great Dharma with your death, what am I? If you cannot return alive, I have no meaning in living.' Later, Elder Rong passed away before Master Qing, entrusting his affairs to Master Qing. Master Qing arrived in Leiyang.
得間過曹溪曰。此達老志也。吾以行間至殆不偶后公得釋即住錫宗風振焉。上以三殿工開礦稅。中使輩出。有李道者初奏。南康守吳寶秀抗旨逮治。其夫人哀憤投繯死。師聞之曰。良二千石為民請命死。其妻自且不免。時事至此乎。遂入都門營救。以毗舍半偈令誦十萬當出獄。吳持至八萬。上意解得末減。師因喟然曰。憨山不歸。我出世一大負。礦稅不止。我救世一大負。傳燈未續。我慧命一大負。釋此三負。當不復游王舍城矣。門弟子皆知都下側目。師相繼奉書勸出。開侍者刺血具書隱去。師居方山時。嘗卜出處于李長者。誓以身命弘法。報書輒謂。吾當斷髮。已如斷頭。今更有何頭可斷。其意以出家兒。大事既明。身心尚有僇辱揀避。雖比古之立名義不侵然諾者。尚不可得。況欲稱祖家兒孫。操提正令。以殺活天下。雖謗毀章疏不一。師處之屹然。居無何。妖書事發。上震怒。方大索。先是。江夏郭公正域為少宗伯。以楚藩事。與政府牴牾。金壇于玉立比部故與郭交好。而吳沈令譽與予。皆師弟子。以醫游公卿間。尤往來江夏稱最善。政府私人慾先得沈以及予。與郭而並及師。乘妖書羅織捕沈。拷掠楚毒備至。沈終無所承。篋中𢯱得師與令譽手書。乃欲營救清公。謂勞山海印之復。為聖母保護聖躬香火。今毀寺戍
清。是傷聖母之慈。妨皇上之孝也。御史康丕揚得之。遂據以聞。先時慈聖聞師至。命近侍陳儒致齋供。賜紫伽黎。師受供謝紫衣。適從石經山。得隋時琬禪師所藏佛舍利。因請入供。太后出帑金。送歸石窟。言者率以靡內帑金錢為師咎。一日有中使奉上命。赍數千金請師印藏經頒賜。師不奉詔。曰印經自有人。中使固以受上旨。堅請不肯去。其人常從師執禮者。師呵之。欲起杖。不得已。覆命。上笑曰。固知此僧。非利財者。上嘗手書金剛經。汗漬冊紙。疑當易。亟遣中貴馳問。師以偈進曰。御汗之滴。萬世津樑。無窮法藏。從此放光。上覽之。大悅。以故劾上。留中政府力持之。始下命大金吾。研審而已。師居西山潭柘寺。諸校夜至。不敢白。但匍匐求開示。師為語竟夕。至曉。諸校伏地哭出帖。師命治齋禮佛。書偈別眾。就訊以三負對。無他辭。傳送刑部對如初。有郎官嫉師者同鞠。故令杖。師凡對簿直入。趺坐階下。左右雜投刑具。唱聲恐嚇不為動。受杖已復起坐。獄詞無可按。特以救清公書謂語連朝廷。欲引子罵父律。不果竟擬坐左道。獄具將上。師聞之曰。世法如此。久住何為。手字付侍者性田。令致法侶田哭。師叱曰。侍我二十年。猶作此去就。卻食飲尋說轉生歌。子夜猶口授十餘偈。黎明索薑湯嗽齒
。就地坐。誦毗盧遮那佛數聲。閉目不語。御史曹學程。先以言事繫獄。聞師狀趨至。望見輒大呼。師好去。師復張目微睇。啟手扶兩足跏趺以逝。時萬曆癸卯十二月十七日也。師生於嘉靖癸卯六月十二日。世壽六十有一。法臘四十有奇。師報逝待命六日。坐風露中。顏色不少改。遺命母龕斂。周以蘲埋葬慈慧寺土坎中。次年春夏。霖雨及秋。眾憂淹漬久。令田侍者鳴諸當事。得請歸龕。啟視端然如生。見者悲踴。如佛復出。傳聽來觀。奔動畿下。龕歸江南。途中尚多求啟視瞻禮者。江南弟子議卓塔地。持未決。適圓中錄刻成寄至。中有怪來雙徑。為雙樹語。遂定議歸徑山。師相好魁奇雄碩。威掩萬衆。童真絕染。膚體如鐵石。日飯數升。過中不食。自出家即脅不到席。四十餘年如一日。所至設高座。懸燈趺對密藏開公嘗侍立。聞雞鳴顧語師曰。學道人坐地安問雞鳴始行腳二十里足痛。以石砥足。至日行二百里乃止。嘉興楞嚴寺初復。禪堂成。師題一聯。謂當以血書之。引錐刺臂血盈碗。用絮清大書榜上。常至膠西。秋水時至。欲渡眾不可。師解衣先涉亂流。及肩。疾呼眾前。顧謂曰。閱生死要當如是。師身律嚴。至於忠孝大節。尤為性篤。幼奉母訓。不坐閾。終身立不敢近。常禮佛始進食。在潭柘值客至。誤先舉。
乃對知事曰。今日有犯戒者。命爾痛杖三十。輕則倍。起授杖就佛前伏地。受責如數。在陽羨山中。讀長沙志。至忠臣李芾城守垂陷。授劍部將。斬其全家。部將痛哭。受命已而自殺。執卷淚迸如雨。旁侍者不哭。呵之謂。當推墮崖下。所至梵剎。見祝聖牌必敬禮。曆書初授。必加額始開覽。白衣弟子入室。激發以忠義。懲戒貪暴。形於論說。至謂教人制舉業進身。使為大盜劫財。較昔人盡馬入馬腹。其罪報當愈甚。師心慈外貌威重。及門弟子多賢豪搢紳。御之平等。尊嚴不少假。常言法道非資人為牛鼎。以世情求法。不入吾室。我不憾也。惟遇利根男子。雖劄不少假借。當機不契。恨之直欲頓斷其命。至誘接下中。隨器儘量。人自習安駑緩畏其攀躋。多望崖而退焉。明覺者故嘗好醫。一日還家畜妻妾。以醫名吳會。然移居大澤中深自匿。師密使人軌跡。詭名字稱病。臥舟中邀覺。覺至大駭。師流涕嘆息。覺皇恐唯命。遂剃除。乃反執弟子之禮。師行腳見名藍廢址。必發願恢復。從楞嚴至歸宗。凡興建一十五所。歸宗遺蹟僅古松一株。寺僧薪斫幾所將盡伐售米五斗。有丐者乞米贖免。師過而累土石掎筑。咒其下愿松再榮。寺當后復。松果日茂。寺竟因師復云。師聞難。無敢為訟冤者。唯侍者性田周旋圓中。故有枯木冷
【現代漢語翻譯】 乃對知事（地方官員）曰：『今日有犯戒者，命你痛打三十杖。情節輕微的，加倍處罰。』說完，拿起刑杖，到佛前讓犯戒者伏地，按數責打。 在陽羨山中，閱讀《長沙志》，讀到忠臣李芾（人名）守城，城池將要陷落時，命令授劍給部將，讓其斬殺全家。部將痛哭，但還是接受命令並自殺。印光大師拿著書卷，眼淚像雨一樣流下。旁邊侍奉的人不哭，大師呵斥他說：『應當把他推下山崖。』 所到的寺廟，見到祝聖牌（為皇帝祈福的牌位）必定恭敬禮拜。曆書（黃曆）剛拿到，必定舉到額頭才開始翻閱。在家修行的弟子進入房間，大師用忠義來激發他們，用事例來懲戒貪婪和暴行，這些都體現在他的言論中。甚至說教人蔘加科舉考試來求取功名，就像引導他們成為大盜去劫掠錢財一樣，比起過去『盡馬入馬腹』（比喻被完全吞噬）的人，他們的罪孽和報應應當更加嚴重。 印光大師內心慈悲，外表威嚴莊重。登門拜訪的弟子多是賢達豪紳，大師對待他們平等，沒有絲毫的虛假尊嚴。常說佛法不是用來資助人像牛鼎烹雞一樣享受的。用世俗的情感來求法，是進不了我的房間的，我也不感到遺憾。只有遇到有慧根的男子，即使是小事也不會輕易放過。如果當機不能領悟，恨不得立刻斷了他的性命。至於引導中下等根器的人，則會根據他們的能力盡量教導。人們習慣於安逸遲緩，害怕攀登高處，所以很多人望而卻步。明覺者（人名）過去喜歡醫術，有一天還俗回家娶妻生子，以醫生的名義在吳會（地名）一帶活動。後來搬到大澤中隱居起來。印光大師秘密派人跟蹤他的軌跡，假裝生病，躺在船中邀請明覺者。明覺者來了之後非常害怕。印光大師流著眼淚嘆息。明覺者非常惶恐，聽從大師的安排，於是剃度出家，反而執弟子之禮。 印光大師雲遊四方，見到名寺古剎的廢墟，必定發願恢復。從楞嚴寺到歸宗寺，總共興建了十五所寺廟。歸宗寺的遺蹟只剩下一棵古松。寺里的僧人砍柴，幾乎要把松樹砍光賣掉換五斗米。有個乞丐乞討到米，贖回了松樹，免於被砍伐。印光大師路過，用泥土和石頭堆積起來，支撐著松樹，並對著松樹唸咒，希望松樹能夠再次繁榮，寺廟將來能夠恢復。松樹果然一天天茂盛起來。寺廟最終因為印光大師而得以恢復。 印光大師遭遇災難，沒有敢於為他辯護伸冤的人，只有侍者性田（人名）從中周旋。
【English Translation】 Then he said to the Zhi Shi (local official): 'Today there is someone who has violated the precepts. Order him to be severely beaten with thirty strokes. If the offense is minor, double the punishment.' After saying this, he picked up the staff, had the offender kneel before the Buddha, and received the full number of strokes. In Yangxian Mountain, while reading the 'Changsha Chronicle,' he came across the story of the loyal minister Li Fu (person's name) defending the city. When the city was about to fall, he ordered his subordinate to kill his entire family. The subordinate wept bitterly but obeyed the order and then committed suicide. Master Yin Guang, holding the scroll, shed tears like rain. The attendant beside him did not cry, and the master scolded him, saying, 'You should be thrown off the cliff.' Whenever he visited a temple, he would respectfully bow to the Zhusheng Tablet (a tablet for praying for the emperor's well-being). When he received a new almanac, he would always raise it to his forehead before opening it. When lay disciples entered his room, he would inspire them with loyalty and righteousness, and use examples to punish greed and violence, all of which were reflected in his discourses. He even said that teaching people to take the imperial examinations to seek fame and fortune was like leading them to become robbers to plunder wealth. Compared to those who 'completely devour the horse into the horse's belly' (a metaphor for being completely consumed), their sins and retribution should be even more severe. Master Yin Guang was compassionate at heart but stern and dignified in appearance. Many of the disciples who came to visit were virtuous and wealthy gentlemen. The master treated them equally, without any false dignity. He often said that the Dharma is not meant to be used to support people to enjoy themselves like chickens being cooked in a cauldron. Seeking the Dharma with worldly emotions will not allow you to enter my room, and I will not feel regret. Only when I encounter a man with wisdom, I will not easily let go of even small things. If he cannot understand at the moment, I wish I could immediately end his life. As for guiding people of average or lower capacity, I will teach them as much as possible according to their abilities. People are accustomed to ease and slowness, and fear climbing to high places, so many people retreat at the sight of the cliff. Ming Jue (person's name) used to like medicine. One day, he returned to secular life, married, and had children, practicing medicine in the Wu Hui (place name) area. Later, he moved to a large swamp and lived in seclusion. Master Yin Guang secretly sent people to track his whereabouts, pretended to be sick, and invited Ming Jue while lying in a boat. Ming Jue was very frightened when he arrived. Master Yin Guang sighed with tears. Ming Jue was very frightened and obeyed the master's arrangements. So he was tonsured and became a monk, instead performing the rituals of a disciple. Master Yin Guang traveled around and, upon seeing the ruins of famous temples, he would vow to restore them. From Lengyan Temple to Guizong Temple, he built a total of fifteen temples. The only remaining trace of Guizong Temple was an ancient pine tree. The monks in the temple were cutting firewood and were about to cut down the pine tree to sell it for five dou of rice. A beggar begged for rice and redeemed the pine tree, saving it from being cut down. Master Yin Guang passed by, piled up mud and stones to support the pine tree, and chanted a mantra to the pine tree, hoping that the pine tree would flourish again and the temple would be restored in the future. The pine tree indeed grew more and more luxuriantly. The temple was eventually restored because of Master Yin Guang. When Master Yin Guang encountered disaster, no one dared to speak up for him, only the attendant Xing Tian (person's name) mediated.
重云。獨見田侍者之句。田常熟人。幼常事慧日寺比丘古林。貌臞顴起。純體筋骨。性突兀不易馴擾已。林遣事師。獨祇侍唯謹。頷頤指使氣息相應。即中夜承諾警絕無寐。少不知書。索卷籍筆劄隨所命必應手。師有所往。頂笠即行。一肩追隨。若預裝者。嘗呼為小道人。或命為田道。時遭痛杖。初無怨色。一日逐之使去。田哀號無所出。故嘗向大士禮清凈三業文。是日聲鳴甚悲。音齒忽異。師問知為。田乃復令入。自此不復加杖。師示寂報訃江南。復北上奉龕歸徑山。始剃除。不逾年微疾死。塔骨寂照庵放生池山左。曰田侍者塔云。師龕始供庵中。越十一年。定葬山後黃沙灘。人言。其地有潴水。改卜五峰大慧塔之陰曰文殊臺。巳擇曰火浴矣。清公從南嶽數千里來。撰文預定祭日。適與期會。遂把火焉。師有文集。及圓中語錄。金沙門人合刻。共一十六卷。后三十二年。有私淑弟子。四明陸符。刪次補纂。為紫柏心要四卷。序而藏於家。
傳略。據塔銘為整頓先後。蓋以傳說之最真者。至大師被患本末。當湖季高宗文血骨塔記。載之獨詳。因採補以入。若大師里氏。定為吳江。季高謂。此特因師無巴生傳。有生於青草灘語。且記沈十林雲。固曾詢之。師曰。有益則言。無益則止。卜之以鬮不果。此更誦說大師
【現代漢語翻譯】 現代漢語譯本： 重云（Chongyun，人名）。（以下記錄）僅見於田侍者（Tian Shizhe，人名）的記述。田（Tian，姓氏）是常熟（Changshu，地名）人。年幼時常侍奉慧日寺（Huirisi，寺名）的比丘古林（Gulin，人名）。他外貌清瘦，顴骨高聳，全身筋骨強健。性格倔強，難以馴服。古林（Gulin）派遣他服侍師父，唯獨田（Tian）侍奉得最為謹慎。師父的頷首、示意，他都能心領神會，氣息相通。即使在半夜，只要師父有所吩咐，他都會立刻應承，警醒不敢入睡。年少時不大識字，但只要索要書籍筆墨紙張，無論師父吩咐什麼，他都能立刻準備好。師父要到哪裡去，他就頭戴斗笠立刻出發，一肩跟隨，好像事先就已準備好一樣。古林（Gulin）曾稱他為小道人，或叫他田道（Tiandao）。有時遭到嚴厲的杖責，他從沒有怨恨的神色。有一天，古林（Gulin）趕他走，田（Tian）悲哀哭號，不知該去哪裡。所以他曾對著大士（Dashi，菩薩的尊稱）禮拜，誦唸清凈三業文（Qingjing Sanye Wen，經文名稱）。那天，他的聲音鳴咽得非常悲傷，聲音和牙齒忽然變得異樣。古林（Gulin）問他原因，田（Tian）說了，於是古林（Gulin）又讓他回來。從此以後，不再對他施加杖責。古林（Gulin）圓寂后，訃告傳到江南（Jiangnan，地名）。田（Tian）又北上，護送古林的靈龕回到徑山（Jingshan，山名）。之後才剃度出家。不到一年，因患小病去世。他的骨灰塔在寂照庵（Jizhao An，庵名）放生池（Fangsheng Chi）的左邊，被稱為田侍者塔（Tian Shizhe Ta）。古林的靈龕最初供奉在庵中。過了十一年，決定安葬在山後的黃沙灘（Huangsha Tan）。人們說，那裡有積水，於是改卜葬在五峰（Wufeng）大慧塔（Dahui Ta）的陰面，稱為文殊臺（Wenshu Tai）。選定的日子，舉行了火葬。清公（Qinggong，人名）從南嶽（Nanyue，山名）走了數千里路趕來，撰寫祭文，預先定好了祭祀的日子。正好與約定的時間相會，於是主持了火葬。古林（Gulin）有文集和圓中語錄（Yuanzhong Yulu），由金沙門人（Jinsha Menren）合在一起刻印，共一十六卷。后三十二年，有私淑弟子，四明（Siming，地名）陸符（Lu Fu，人名），刪減整理補充，編為紫柏心要（Zibai Xinyao）四卷，寫了序言，收藏在家中。
傳略。根據塔銘（Taming）整理先後順序。大概是以傳說中最真實的內容為準。至於大師（Dashi，指古林）患病的前後經過，當湖（Danghu，地名）季高宗文（Ji Gaozongwen，人名）的血骨塔記（Xuegu Ta Ji）記載得最為詳細。因此採納補充到這裡。至於大師的籍貫，確定為吳江（Wujiang，地名）。季高（Ji Gao）說，這只是因為沒有關於大師出生在巴（Ba）地的傳記，只有出生在青草灘（Qingcao Tan）的說法。並且記載沈十林（Shen Shilin，人名）曾詢問過大師，大師說，『有益處就說，沒有益處就停止。』用抽籤的方式來決定，但沒有結果。這裡更要誦說大師的功德。
【English Translation】 English version: Chongyun (person's name). This account is only found in the writings of Attendant Tian (Tian Shizhe, person's name). Tian (Tian, surname) was a native of Changshu (Changshu, place name). In his youth, he often served the monk Gulin (Gulin, person's name) of Huiri Temple (Huirisi, temple name). He was thin with prominent cheekbones, his body all sinew and bone. His nature was stubborn and difficult to tame. Gulin (Gulin) sent him to serve his master, and Tian (Tian) alone served with the utmost diligence. He understood his master's nods and gestures, and their breaths were in harmony. Even in the middle of the night, if his master gave an order, he would respond immediately, alert and unable to sleep. He knew little of books in his youth, but whenever books, brushes, ink, or paper were requested, he would have them ready at hand, no matter what his master asked for. Whenever his master went somewhere, he would put on his bamboo hat and set off immediately, following closely behind, as if he had prepared in advance. Gulin (Gulin) once called him 'Little Daoist' or 'Tian Dao'. Sometimes he was severely beaten, but he never showed any resentment. One day, Gulin (Gulin) drove him away, and Tian (Tian) wept bitterly, not knowing where to go. Therefore, he would prostrate himself before the Great Being (Dashi, honorific for a Bodhisattva), reciting the 'Pure Three Karmas Text' (Qingjing Sanye Wen, name of a scripture). On that day, his voice was filled with sorrow, and his voice and teeth suddenly became strange. Gulin (Gulin) asked him the reason, and Tian (Tian) told him, so Gulin (Gulin) allowed him to return. From then on, he no longer beat him. After Gulin (Gulin) passed away, the news of his death reached Jiangnan (Jiangnan, place name). Tian (Tian) then went north again, escorting Gulin's reliquary back to Jingshan (Jingshan, mountain name). Only then did he shave his head and become a monk. In less than a year, he died of a minor illness. His bone pagoda is located to the left of the liberation pond (Fangsheng Chi) at Jizhao Hermitage (Jizhao An, hermitage name), and is called 'Attendant Tian's Pagoda' (Tian Shizhe Ta). Gulin's reliquary was initially enshrined in the hermitage. After eleven years, it was decided to bury it at Huangsha Beach (Huangsha Tan) behind the mountain. People said that there was standing water there, so they changed the burial site to the shady side of Dahui Pagoda (Dahui Ta) at Five Peaks (Wufeng), calling it 'Manjusri Terrace' (Wenshu Tai). On the chosen day, a cremation was held. Qinggong (Qinggong, person's name) traveled thousands of miles from Nanyue (Nanyue, mountain name) to write a eulogy and pre-arrange the date of the ceremony. He happened to arrive at the appointed time, so he presided over the cremation. Gulin (Gulin) has a collection of writings and the 'Yuanzhong Sayings' (Yuanzhong Yulu), which were jointly printed by the Jinsha disciples (Jinsha Menren) in sixteen volumes. Thirty-two years later, a self-taught disciple, Lu Fu (Lu Fu, person's name) of Siming (Siming, place name), edited, rearranged, and supplemented them, compiling the 'Essentials of Zibai' (Zibai Xinyao) in four volumes, wrote a preface, and kept them in his home.
A brief biography. Based on the pagoda inscription (Taming), the order of events has been rearranged. It is probably based on the most authentic of the legends. As for the details of Master's (Dashi, referring to Gulin) illness, Ji Gaozongwen (Ji Gaozongwen, person's name) of Danghu (Danghu, place name)'s 'Record of the Blood and Bone Pagoda' (Xuegu Ta Ji) records it in the most detail. Therefore, it is adopted and supplemented here. As for the Master's place of origin, it is determined to be Wujiang (Wujiang, place name). Ji Gao (Ji Gao) said that this is only because there is no biography of the Master being born in Ba, only the saying that he was born in Qingcao Beach (Qingcao Tan). Furthermore, it is recorded that Shen Shilin (Shen Shilin, person's name) once asked the Master about it, and the Master said, 'Speak if it is beneficial, stop if it is not.' They tried to decide by drawing lots, but it was unsuccessful. Here, we should further recite the Master's merits.
者。不可不知也。
東廠緝訪妖書底簿
萬曆三十一年。十一月二十日申時。東廠番役李泰等報。到僧人達觀。由崇文門內觀音寺起身。騎坐黑驢一頭。帶徒僧二人。俗人一名。到于北安門外。觀音庵住歇。五鼓出阜城門。去訖。
十二月初一日。辦事李繼祖等。訪得達觀在西山檀柘寺潛住。西司房辦事吳應斗拏獲。錦衣衛候審。
初二日王之禎。令校尉將達觀帶到西司房。當廳問說。你是個高僧。如何不在深山修行。緣何來京城中。交結士夫。干預公事。有達觀回說。明公說的是。我也欲要遠去。今在西山暫住。我心中原無別事。今既遭遇。是我前世業障。
初三日。王之禎問。達觀你是那裡人。為何造作妖書。達觀回說。貧僧是蘇州府。吳江縣人。自幼出家。于萬曆元年來京。受 聖上無量之恩。那有此事。蒼蒼在上。若有一字。即該萬死。之禎問。康御史𢯱出你與沈令譽書。立心要遠而大。書內怎麼說。達觀回說。因為德清與耿一蘭。爭海印寺。造下業障。貧僧將此書與沈令譽。托牌子官閻鸞。未曾舉行。之禎問。你書內如何將 穆宗皇帝稱夫。你雖方外人。亦是 朝廷臣子。這是你不省事處。達觀回說。貧僧止以五倫內所據寫之。只是教人學好。並不敢有一字為非。之禎說。
【現代漢語翻譯】 這些事情不可不知啊。
東廠緝訪妖書底簿
萬曆三十一年，十一月二十日申時。東廠番役李泰等人報告，僧人達觀（Daguan）從崇文門內的觀音寺出發，騎著一頭黑驢，帶著兩個徒弟僧人和一個俗人，到達北安門外的觀音庵住宿。五更時分出了阜成門，離開了。
十二月初一日，辦事人員李繼祖等人，查訪到達觀在西山的檀柘寺秘密居住。西司房辦事人員吳應鬥將其抓獲，錦衣衛等候審問。
初二日，王之禎命令校尉將達觀帶到西司房，當堂審問說：『你是個高僧，為什麼不在深山修行，緣何來京城中，結交士大夫，干預公事？』達觀回答說：『明公說的是。我也想遠走他鄉。現在在西山暫住。我心中原本沒有別的事。如今既然遭遇此事，是我前世的業障。』
初三日，王之禎問：『達觀，你是哪裡人？為何製造妖書？』達觀回答說：『貧僧是蘇州府吳江縣人。自幼出家。于萬曆元年（1573年）來京。受皇上無量之恩，哪有此事。蒼天在上，若有一字虛假，就該萬死。』王之禎問：『康御史拿出你與沈令譽（Shen Lingyu）的書信，立意要深遠而宏大，書信里怎麼說的？』達觀回答說：『因為德清（Deqing）和耿一蘭（Geng Yilan）爭奪海印寺（Haiyin Temple），造下業障。貧僧將此書給沈令譽，托牌子官閻鸞（Yan Luan），但未曾實行。』王之禎問：『你書信里如何將穆宗皇帝（Emperor Muzong）稱為「夫」？你雖是方外之人，也是朝廷的臣子。這是你不懂事的地方。』達觀回答說：『貧僧只是以五倫之內所依據的來寫。只是教人學好，並不敢有一字為非。』王之禎說：
【English Translation】 These things must be known.
The Eastern Depot's Record of Investigating Seditious Books
In the Shen hour (3-5 PM) on the 20th day of the eleventh month of the 31st year of the Wanli era (1603), Eastern Depot officers Li Tai and others reported that the monk Daguan (Daguan, a monk's name) departed from Guanyin Temple (Guanyin Temple, Temple of Guanyin) inside Chongwen Gate, riding a black donkey, accompanied by two disciple monks and one layman, and stayed overnight at Guanyin Nunnery (Guanyin Nunnery, Nunnery of Guanyin) outside Beian Gate. At the fifth watch (3-5 AM), they exited Fucheng Gate and left.
On the first day of the twelfth month, officer Li Jizu and others discovered that Daguan was secretly residing in Tanzhe Temple (Tanzhe Temple, Temple of Tanzhe) in the Western Hills. Wu Yingdou, an officer from the Western Affairs Office, apprehended him, and the Embroidered Uniform Guard (Jinyiwei, the imperial secret police) awaited interrogation.
On the second day, Wang Zhizhen ordered a military officer to bring Daguan to the Western Affairs Office. He questioned him in the hall, saying, 'You are a high-ranking monk. Why are you not cultivating in the deep mountains, and why have you come to the capital to associate with scholar-officials and interfere in public affairs?' Daguan replied, 'What you say is true. I also wanted to go far away. I am temporarily staying in the Western Hills now. I originally had no other intentions in my heart. Now that I have encountered this, it is my karma from a previous life.'
On the third day, Wang Zhizhen asked, 'Daguan, where are you from? Why did you create seditious books?' Daguan replied, 'This humble monk is from Wujiang County, Suzhou Prefecture. I became a monk at a young age. I came to the capital in the first year of the Wanli era (1573) and received immeasurable grace from the Emperor. How could such a thing be? Heaven is above, if there is one false word, I deserve ten thousand deaths.' Wang Zhizhen asked, 'Censor Kang produced your letter to Shen Lingyu (Shen Lingyu, a person's name), intending to be profound and far-reaching. What does the letter say?' Daguan replied, 'Because Deqing (Deqing, a monk's name) and Geng Yilan (Geng Yilan, a person's name) were fighting over Haiyin Temple (Haiyin Temple, Temple of Sea Seal), they created karma. This humble monk gave this letter to Shen Lingyu, entrusting the official Yan Luan (Yan Luan, a person's name), but it was never carried out.' Wang Zhizhen asked, 'How did you refer to Emperor Muzong (Emperor Muzong, an emperor of Ming Dynasty) as 'husband' in your letter? Although you are a person outside of society, you are also a subject of the court. This is where you are ignorant.' Daguan replied, 'This humble monk only wrote based on what is within the Five Relationships. I only taught people to be good and dared not write a single word that was wrong.' Wang Zhizhen said:
恃著你有學問。造作妖書。你不肯實招。令校尉將手扭開了。將手指拶一拶。敲一百下。達觀回說。這樣事情。不是貧僧做的。之禎又問。你為僧只合居山谷修行。是你本等。你來京。所幹何事。達觀回說。貧僧因化藏經。並修高僧傳。續傳燈錄。因此來京暫住 又沈令譽供。系吳江縣人。先年在籍投拜。被參問絞監。故僧人達觀為師。萬曆三十年六月。以行醫來京。比達觀先已在京。朝夕相往計議。救拔德清張本。及糾結月清戒山等。謀進佛牙(云云)。
右東廠緝訪妖書底簿。故司理陳矩家所藏。一時拷掠詰問。與大師從容應對。不激不撓。其實錄備見於此。可與圓中語錄。相證明也。奸邪小人。快心鉤黨。欲借大師為一網。斬艾賢士大夫之異己者。遂不憚殺阿羅漢。造彌天積劫之業。江夏郭文毅公正域。撰妖書始末。特書其事。國史僧史。胥有徴焉。載筆者宜詳考之。以補塔銘之闕。石渠舊史謙益謹識。
送達觀大師序
昔人云。佛法難值。善知識難遇。蓋兩重之。余謂不然。即值佛法矣。不遇善知識。道眼終不開通。譬如生育人不見日月。豈日月咎。一旦有大醫王。抉其障醫而還之明。此豈尋常欣幸哉。余將三十歲。始知有佛法。又數年始遇達觀師于嘉善之風涇。此時習天臺教。師略施鉤
【現代漢語翻譯】 現代漢語譯本 依仗著你有學問，製造妖書，你不肯如實招供，讓校尉把你的手扭開，用拶子夾你的手指，敲打一百下。達觀（人名，僧人）回答說：『這樣的事情，不是貧僧做的。』馮之禎（人名）又問：『你身為僧人只適合在山谷修行，這是你的本分。你來京城，所為何事？』達觀回答說：『貧僧因為化緣刊印藏經，並修訂《高僧傳》、續寫《傳燈錄》，因此來京城暫住。』又有沈令譽（人名）供述，自己是吳江縣人，早些年在籍時投拜達觀為師，因為被參奏問罪而入獄。萬曆三十年六月，以行醫為名來到京城，比達觀先到京城，早晚都互相來往商議，爲了救助德清（人名，指憨山德清）而奔走，以及糾集月清（人名）、戒山（地名）等人，圖謀進獻佛牙（佛教聖物）。
以上是東廠緝查妖書的底簿，是原司理陳矩（人名）家中所藏。當時拷打審問，達觀大師從容應對，不激動也不屈服，詳細情況都記錄在此，可以與《圓中語錄》互相印證。奸邪小人，爲了痛快地結黨營私，想借大師為一張網，剷除賢士大夫中與自己意見不同的人，於是就不怕殺害阿羅漢，造下彌天大罪。江夏郭文毅公（郭正域，人名）撰寫《妖書始末》，特地記載這件事，國家史書和僧人史書，都有記載。記載者應該詳細考證，以補全塔銘的缺失。石渠舊史錢謙益（人名）謹識。
送達觀大師序
過去的人說：『佛法難得值遇，善知識（指可以引導人走向正道的良師益友）難得遇到。』大概是兩重困難。我認為不是這樣。即使值遇了佛法，如果沒有遇到善知識，道眼（指對真理的洞察力）終究不能開通。譬如生育了人卻看不見日月，難道是日月的過錯嗎？一旦有大醫王，挖去他的眼翳而使他恢復光明，這難道是尋常的欣喜嗎？我將近三十歲，才開始知道有佛法，又過了幾年才在嘉善的風涇遇到達觀師。這時我學習天臺教義，達觀師稍微施以引導
【English Translation】 English version Relying on your learning, you fabricated seditious books. You refuse to confess the truth. The commandant was ordered to twist your hands open, pinch your fingers with a press, and strike you a hundred times. Daguan (name, a monk) replied, 'Such things were not done by this poor monk.' Zhi-zhen (name) then asked, 'As a monk, you should only reside in the mountains and valleys to cultivate yourself; that is your duty. What business do you have coming to the capital?' Daguan replied, 'This poor monk came to the capital temporarily to solicit donations for printing the Tripitaka, and to revise the Biographies of Eminent Monks and continue the Records of the Transmission of the Lamp.' Furthermore, Shen Lingyu (name) confessed that he was from Wujiang County and had become a disciple of Daguan while registered there. He was imprisoned for being impeached. In the sixth month of the thirtieth year of Wanli, he came to the capital under the guise of practicing medicine, arriving before Daguan. They frequently met to discuss and plan how to rescue Deqing (name, referring to Hanshan Deqing), and to rally Yueqing (name), Jieshan (place name), and others to plot the presentation of the Buddha's tooth (a Buddhist relic).
The above is the record of the Eastern Depot's investigation of seditious books, kept in the home of the former Director Chen Ju (name). During the interrogation, Great Master Daguan responded calmly, neither agitated nor submissive. The details are recorded here, which can be corroborated with the 'Sayings of Yuanzhong.' The treacherous and petty people, eager to form factions, wanted to use the Great Master as a net to eliminate virtuous scholars and officials who disagreed with them. Therefore, they were not afraid to kill an Arhat, creating boundless and accumulated karma. Guo Wenyi Gong (Guo Zhengyu, name) of Jiangxia wrote 'The Beginning and End of the Seditious Books,' specifically recording this event. National histories and monastic histories both contain records of it. Those who record this should carefully examine it to supplement the missing information in the pagoda inscription. Qian Qianyi (name), the former historian of Shiqu, respectfully notes.
Preface to Sending off Great Master Daguan
The ancients said, 'The Buddha-dharma is difficult to encounter, and a good teacher (referring to a virtuous friend who can guide one towards the right path) is difficult to meet.' It is probably doubly difficult. I think it is not so. Even if one encounters the Buddha-dharma, without meeting a good teacher, the eye of wisdom (referring to the insight into truth) will never be opened. It is like giving birth to a person but not seeing the sun and moon; is it the fault of the sun and moon? Once there is a great physician who removes the cataract from his eyes and restores his sight, is this ordinary joy? I was nearly thirty years old when I first learned of the Buddha-dharma, and several years later I met Master Daguan in Fengjing, Jiashan. At this time, I was studying the Tiantai teachings, and Master Daguan slightly guided me.
錐。餘本然無自。蓋猶勿遇也。又數年遭先人之變。居憂里中。時營復楞嚴。師暫憩東靜室。余屢過焉。師密以緣生無性之旨。方便開示。余覺有悟。如風痹人始識痛癢矣。逾年師將雲水。贈余白衲。並白衲歌。俗以凡質。蒙師曲誘。慶與愧俱。自乙酉別師。庚寅再晤金壇。辛卯仲夏再晤姑蘇。至今日之晤凡三。蓋屈指十年所。余道業不加進。負師實多。乃師道眼益明。操履益冰潔。而功益精且勤。蓋脅未嘗至席也。師謂予。君輩無慚愧。坐無勝解。有勝解則生慚愧。自然照齊到。因扣壇經。佛性諸法。常無常義詰余。余目過了然。一再銷文。頓覺語澀。蓋真無自性。故能起妄。妄無自性。故能會真眾生二乘。所共迷執。不繇聖經。莫暢玄旨。是日再晤靜海。師再三逼拶。遂通斯義。有如撥霧。益悟向來依教隨文。取便口誦。其乖佛意多矣。師比精周易。絕喜東坡傳義。謂余曰。吾向淺視儒書。今觀周孔之言。對鏡見面。未有違佛者。違佛者註腳耳。為余剖析性情魂魄之旨。明快直截。令人喜躍。彼鉆故紙者。真足愧死。嗟乎。如此人。奈何可一日不親近承事哉。今師且行矣。師心如空。身如雲如影。行如金玉。以慈悲為床座。以山河大地為園囿。瓶錫所到天龍執侍。諸佛授手。大根大器。在在合集。如水投水。波波
【現代漢語翻譯】 現代漢語譯本： 錐（指作者本人）。我本來就什麼都不懂。大概是還沒有遇到（善知識）吧。又過了幾年，遭逢先父去世的變故，我居家守孝。期間，（常熟）虞山楞嚴寺要修復，（擔當）禪師暫時住在東靜室。我多次去拜訪他。禪師秘密地用緣起性空的道理，方便地開導我。我感覺有所領悟，就像風痹的人開始知道痛癢一樣。過了一年，禪師將要雲遊四方，贈送給我一件白色的僧衣，並作了《白衲歌》。我以凡俗的資質，蒙受禪師的委婉誘導，慶幸和慚愧的心情都有。自從乙酉年和禪師分別后，庚寅年再次在金壇相見，辛卯年仲夏再次在姑蘇相見。到今天這次相見，總共有三次了。算起來已經有十年了。我的道業沒有進步，實在對不起禪師。然而禪師的道眼更加明亮，操守更加冰清玉潔，而且功夫更加精進勤勉，大概脅部沒有捱過牀蓆吧。禪師對我說：『你們這些人沒有慚愧心，坐禪沒有殊勝的理解。有了殊勝的理解就會產生慚愧心，自然就能照見一切。』於是禪師就《壇經》中關於佛性諸法，常與無常的意義詰問我。我（以前）只是用眼睛看過（這些文字），一再地用文字來解釋，頓時覺得語言滯澀。大概是因為真性本無自性，所以能生起妄念；妄念本無自性，所以能會歸真性。眾生和二乘（聲聞、緣覺）所共同迷惑執著的，不通過聖人的經典，就不能暢達玄妙的旨意。這天再次在靜海相見，禪師再三逼迫追問，我於是通達了這個意義，就像撥開迷霧一樣。更加領悟到向來只是依著經文，隨順文字，貪圖口頭誦讀的方便，這和佛的本意相差太遠了。禪師近來精通《周易》，非常喜歡蘇東坡的《易傳》。對我說：『我以前淺視儒家的書籍，現在看周公、孔子的言論，就像對著鏡子見面一樣，沒有和佛法相違背的地方。違背佛法的是那些（後人的）註釋罷了。』禪師為我剖析性情魂魄的旨意，明白快捷，令人喜悅。那些鉆研故紙堆的人，真應該慚愧死了。唉，像這樣的人，怎麼可以一天不親近承事呢？現在禪師將要遠行了。禪師的心像虛空一樣，身像云像影子一樣，行為像金玉一樣，以慈悲為床座，以山河大地為園囿。瓶錫所到之處，天龍護法執持侍奉，諸佛授手接引。大根器的人，到處聚集，就像水投入水中，波浪連綿不斷一樣。
【English Translation】 English version: Zhui (referring to the author himself). I was originally ignorant. Perhaps it was because I hadn't encountered (a good teacher). After several years, I experienced the misfortune of my father's passing, and I observed mourning at home. During that time, the Yushan Lengyan Temple (in Changshu) was being restored, and Chan Master (D擔 Dāndāng) was temporarily residing in the East Quiet Room. I visited him many times. The Chan Master secretly used the principle of dependent origination and emptiness of inherent nature to enlighten me skillfully. I felt some understanding, like a person with wind-numbness beginning to feel pain. A year later, the Chan Master was about to travel around, and he gave me a white monastic robe, along with the 'Ode to the White Robe'. With my ordinary qualities, I received the Chan Master's gentle guidance, and I felt both fortunate and ashamed. Since parting with the Chan Master in the year of Yiyou, I met him again in Jintan in the year of Gengyin, and again in Suzhou in the mid-summer of Xinmao. Today's meeting is the third time. It has been ten years in total. My progress in the path has not improved, and I am truly sorry to the Chan Master. However, the Chan Master's eye of wisdom has become brighter, his conduct has become more pure, and his practice has become more diligent, probably his side has never touched the bed. The Chan Master said to me: 'You people have no sense of shame, and your sitting meditation lacks profound understanding. If you have profound understanding, you will generate shame, and naturally you will be able to see everything.' Then the Chan Master questioned me about the meaning of Buddha-nature and all dharmas, permanence and impermanence, in the 'Platform Sutra'. I (previously) only looked at (these words) with my eyes, and repeatedly explained them with words, and suddenly felt my language become stagnant. Probably because true nature has no inherent nature, it can give rise to delusion; delusion has no inherent nature, so it can return to true nature. What sentient beings and the two vehicles (Śrāvakas and Pratyekabuddhas) are commonly confused and attached to, cannot be fully expressed without the scriptures of the sages. On this day, we met again in Jinghai, and the Chan Master repeatedly pressed and questioned me, and I then understood this meaning, like clearing away the fog. I further realized that in the past I only relied on the scriptures, followed the words, and sought the convenience of oral recitation, which was too far from the Buddha's original intention. The Chan Master has recently become proficient in the 'Book of Changes', and greatly admires Su Dongpo's 'Commentary on the Book of Changes'. He said to me: 'I used to look down on Confucian books, but now when I look at the words of the Duke of Zhou and Confucius, it is like meeting face to face in a mirror, and there is nothing that contradicts the Buddha-dharma. Those who contradict the Buddha-dharma are the (later) commentaries.' The Chan Master analyzed the meaning of nature, emotions, soul, and spirit for me, clearly and directly, which made people rejoice. Those who delve into old papers should truly be ashamed to death. Alas, how can we not be close to and serve such a person for even a day? Now the Chan Master is about to travel far away. The Chan Master's heart is like the void, his body is like a cloud or a shadow, his conduct is like gold and jade, he uses compassion as his bed, and the mountains and rivers as his garden. Wherever his bowl and staff go, the devas and nāgas hold and serve, and the Buddhas offer their hands to receive him. People with great roots and great potential gather everywhere, like water pouring into water, wave upon wave.
無盡。何有于余之蒙。又何有于蒙者之言所喋喋者。以勖夫遇師者生難遭想耳。是為序。萬曆甲午。五月十又三日。真實居士憑夢禎。和南書于南翰林之公署。
華亭董其昌曰。達觀禪師。初至云間。余時為諸生。與會於積慶方丈。越三日觀師過訪。稽首請余。為思大禪師大乘正觀序曰。王廷尉妙于文章。陸宗伯深於禪理。合之雙美。離之兩傷。道人于子有厚望耳。余自此始沉酣內典。參究宗乘。后得密藏禪師激揚。稍有所契。后觀師留長安。余以書招之曰。馬上君子無佛性。不如東南雲水。接引初機利根。紹隆大法。自是不復相聞。癸卯冬。大獄波及觀師。𢯱其書。此書不知何在。余謂。此足以報觀師矣。昔人以三轉語報法乳恩。有以也。
又曰。觀師答問。常有不經人道語。余曾問。菩薩處胎受生之後。還知前生為誰。如所云宿命通否。師曰。聖人無我。但受生之後。前生所作。循業發現。宛然如一日。安用自知為張三李四。許多我相。又余時方應舉。日用攻舉子業。余問。此于學道。寧不相妨否。師曰。譬如好色人患思憶病。此人二六時中。寧廢著衣吃飯一切酬應否。雖復著衣吃飯一切酬應。其思憶病相續不斷。即作意斷之。其病益深。李太白詩曰。抽刀斷水水更流。是也。有患煩惱塵緣能障道者
【現代漢語翻譯】 現代漢語譯本：無窮無盡。哪裡還有我矇昧的地方呢？又哪裡還有我這矇昧之人所喋喋不休的言語呢？這是爲了勉勵那些遇到明師的人，生起難遭難遇的想法罷了。這就是序言。萬曆甲午年五月十三日，真實居士憑夢禎，合十敬書于南翰林的官署。
華亭董其昌說：達觀禪師（指達觀可禪師），剛到云間的時候，我還是個讀書人。曾與大家在積慶方丈處聚會。過了三天，觀師來拜訪我，行稽首禮，請我為思大禪師（指思大禪師）的《大乘正觀序》作序。他說：『王廷尉（指王廷尉）的文章精妙，陸宗伯（指陸宗伯）對禪理理解深刻，二人合在一起是雙美，分開則兩有損傷。我道人對您有很高的期望啊。』我從此開始沉浸於佛經，參究禪宗。後來得到密藏禪師（指密藏禪師）的激勵，稍微有所領悟。後來觀師留在長安，我寫信招他回來，說：『馬上君子沒有佛性，不如回到東南，像雲和水一樣自由自在，接引初學和有慧根的人，紹隆大法。』自此以後就沒有再聯繫。癸卯年冬天，大獄牽連到觀師，抄了他的書，也不知道這本書現在在哪裡。我認為，這足以報答觀師了。古人以三轉語報答法乳之恩，是有道理的。
又說：觀師回答問題，常常有不合常理的話。我曾經問：『菩薩處胎受生之後，還知道前生是誰嗎？像您所說的有宿命通嗎？』觀師說：『聖人無我，只是受生之後，前生所作的業，循著業力顯現出來，宛然就像一日之間的事情。哪裡需要自己知道是張三李四呢？那樣就有了許多我相。』又我當時正準備應試，每天都忙於科舉之事。我問：『這對於學道，難道沒有妨礙嗎？』觀師說：『譬如好色的人患了相思病，這個人一天二十四小時，難道會廢棄穿衣吃飯等一切應酬嗎？即使穿衣吃飯等一切應酬，他相思的病還是相續不斷。如果刻意去斷除它，那病就會更加嚴重。李太白的詩說：『抽刀斷水水更流』，就是這個道理。』有的人擔心煩惱塵緣會障礙修道。
【English Translation】 English version: Endless. What remains of my ignorance? And what remains of the babbling of this ignorant person? This is to encourage those who encounter a wise teacher to cherish the thought of a rare and precious opportunity. This is the preface. On the thirteenth day of the fifth month of the Jiawu year of the Wanli reign, the lay Buddhist Zhenshi, Ping Mengzhen, respectfully wrote this with palms together at the official residence of the Southern Hanlin Academy.
Dong Qichang of Huating said: When Chan Master Daguan (referring to Chan Master Daguan Ke) first arrived in Yunjian, I was still a student. I once gathered with everyone at Abbot Jiqing's residence. Three days later, Master Guan visited me, performed the head-bowing ceremony, and asked me to write a preface for Chan Master Sida's (referring to Chan Master Sida) 'Treatise on the Correct View of the Mahayana'. He said, 'Military Commissioner Wang (referring to Military Commissioner Wang) is excellent in writing, and Minister Lu (referring to Minister Lu) has a deep understanding of Chan principles. Combining the two is a double beauty, separating them is a loss for both. I, a Daoist, have high expectations for you.' From then on, I began to immerse myself in Buddhist scriptures and study Chan Buddhism. Later, I was inspired by Chan Master Micang (referring to Chan Master Micang) and gained some understanding. Later, Master Guan stayed in Chang'an, and I wrote to invite him back, saying, 'A gentleman on horseback has no Buddha-nature, it is better to return to the southeast, as free as clouds and water, to guide beginners and those with sharp roots, and to promote the Great Dharma.' Since then, there has been no further contact. In the winter of the Guimao year, the great prison case implicated Master Guan, and his books were confiscated. I don't know where this book is now. I believe that this is enough to repay Master Guan. The ancients repaid the kindness of the Dharma with three turns of speech, and there is a reason for this.
He also said: Master Guan's answers often contained unconventional words. I once asked, 'After a Bodhisattva enters the womb and is born, does he still know who he was in his previous life? Like what you said, does he have the power of knowing past lives?' Master Guan said, 'A sage has no self, but after being born, the karma created in the previous life manifests according to the power of karma, just like things that happen in a single day. Why does he need to know that he is Zhang San or Li Si? That would create many notions of self.' Also, at that time, I was preparing for the imperial examination and was busy with the affairs of the examination every day. I asked, 'Does this not hinder the study of the Dao?' Master Guan said, 'For example, a lustful person suffers from lovesickness. Does this person abandon dressing, eating, and all social interactions twenty-four hours a day? Even if he dresses, eats, and engages in all social interactions, his lovesickness continues uninterrupted. If he deliberately tries to eliminate it, the illness will become more serious. Li Bai's poem says, 'Drawing a sword to cut water, the water flows even more,' that is the principle.' Some people worry that afflictions and worldly attachments will hinder the cultivation of the Dao.
。若為掃除。師曰。如一男子。有殺父仇。懷憤欲報。拂拭純鉤。畢生尋覓。初聞張三。二十年後知此真仇。本是李四。便舍張三。直覓李四。諸人慾掃除煩惱。正為未知真仇也。此語與張拙斷除煩惱重增病。更覺透徹。今紫柏老人集。乃不見載。知法語所遺。多矣。
䟦紫柏尊者全集
昔人嘆中峰輟席不知道隱何方。以予耳目所及。如達觀可大師。真末法中龍象也。讀其書。想見其志氣雄爽。為人真切。最可敬者。不以釋迦壓孔老。不以內典廢子史。于佛法中不以宗壓教。不以性廢相。不以賢首廢天臺。蓋其見地融朗。圓攝萬法。故橫口所說。無掛礙。無偏黨。與偎墻倚壁。隨人妍𡟎者。大不侔矣。其于石門文字禪。東坡禪喜集。稱之不去口。蓋此方真教體。清凈在音聞。欲以文字般若作觀照實相之階梯。不妨高抬慧業。誘掖利根則。又此老之深心密意也。常熟顧大韶仲恭謹識。
憶萬曆庚申歲。達老之徒澹居鎧公。持紫柏集見示。予為校定二十卷。鎧公攜往廬山。今其本存亡不可知。然料難再睹矣。此金壇于氏所刻。不知誰所刪定。較予所定本。似有遺漏。聊記所憶。一二條於後。與某人書云。宗門問答。如蠻人說蠻語。蠻人當自解之。此語頗有味。又一傳記。大盜某為僧。殺倡斷愛。習靜得
【現代漢語翻譯】 若要掃除煩惱，師父說：『就像一個人，有殺父之仇，懷著憤怒想要報仇。他擦拭著純鈞寶劍，一生都在尋覓仇人。起初聽說張三是仇人，二十年後才知道真正的仇人其實是李四。於是便捨棄張三，直接尋找李四。』諸位想要掃除煩惱，正是因為還不知道真正的仇人是誰啊。』這句話比張拙禪師說的『斷除煩惱重增病』更加透徹。現在紫柏老人（紫柏尊者，明代高僧）的文集里，竟然沒有收錄這句話，可見遺漏的法語太多了。
跋紫柏尊者全集
過去的人感嘆中峰禪師（元代高僧）停止講席，不知道隱居到哪裡去了。以我所見所聞，像達觀可大師（達觀可大師，明代高僧）這樣的人，真是末法時代的龍象啊。讀他的書，可以想像他志氣雄偉豪爽，為人真誠懇切，最值得尊敬的是，他不以釋迦牟尼（佛教創始人）壓制孔子和老子（道家創始人），不以內典（佛教經典）廢棄子史（儒家經典）。在佛法中，他不以宗門（禪宗）壓制教門（其他宗派），不以性宗（談論心性之宗派）廢棄相宗（研究法相之宗派），不以賢首宗（華嚴宗）廢棄天臺宗。大概是因為他的見地融會貫通，圓滿地攝取萬法，所以隨口所說，沒有掛礙，沒有偏袒。這與那些依附他人，隨聲附和的人，大不相同啊。他對於石門文字禪（石門文字禪，一種禪宗流派），東坡禪喜集（東坡禪喜集，蘇軾的禪學著作）讚不絕口，大概是因為此方（指中國）真正的教體，清凈在於音聞（通過聽聞佛法而得清凈）。想要以文字般若（通過文字理解的智慧）作為觀照實相（觀照真實存在）的階梯，不妨高舉慧業（智慧的事業），引導聰明的根器。這又是這位老人的深心密意啊。常熟顧大韶仲恭謹地記。
回憶萬曆庚申年，達觀老人的弟子澹居鎧公，拿著紫柏文集給我看。我為他校定了二十卷。鎧公帶著書去了廬山。現在這本書是存在還是已經遺失，不得而知。然而估計很難再看到了。這是金壇于氏所刻印的，不知道是誰刪定的。與我所校定的版本相比，似乎有所遺漏。姑且記下所回憶的一兩條在後面。給某人的信中說：『宗門的問答，就像蠻人說蠻語，蠻人應當自己去理解。』這句話很有意味。又有一篇傳記，說大盜某人出家為僧，爲了斷絕情愛，殺死了妓女，習靜得
【English Translation】 If one seeks to eliminate afflictions, the master said: 'It's like a man who has a father's killer as his enemy, harboring resentment and wanting revenge. He polishes the Chun Jun sword (a famous sword), searching for the enemy his whole life. Initially, he hears that Zhang San is the enemy, but twenty years later, he learns that the true enemy is actually Li Si. So he abandons Zhang San and directly seeks Li Si.' All of you who want to eliminate afflictions, it's precisely because you don't yet know who the true enemy is.' This saying is even more penetrating than what Zen Master Zhang Zhuo said, 'Eliminating afflictions only increases illness.' Now, in the collected works of Elder Zibo (Zen Master Zibo, a prominent monk of the Ming Dynasty), this saying is not found, showing how much of the Dharma teachings have been lost.
Postscript to the Complete Works of Venerable Zibo
In the past, people lamented that Zen Master Zhongfeng (a prominent monk of the Yuan Dynasty) had stopped giving lectures, and they didn't know where he had gone into seclusion. As far as I can see and hear, someone like Great Master Daguan Ke (Great Master Daguan Ke, a prominent monk of the Ming Dynasty) is truly a dragon and elephant in the Dharma-ending age. Reading his books, one can imagine his grand and heroic spirit, and his sincere and earnest character. What is most admirable is that he doesn't use Shakyamuni (the founder of Buddhism) to suppress Confucius and Laozi (the founders of Taoism), and he doesn't abandon the classics of Confucianism and history in favor of the inner Buddhist scriptures. Within Buddhism, he doesn't use the Zen school to suppress other schools, he doesn't abandon the characteristics school in favor of the nature school, and he doesn't abandon the Xianshou school (Huayan school) in favor of the Tiantai school. It's probably because his understanding is comprehensive and clear, completely encompassing all Dharmas, so what he says offhand has no hindrance and no partiality. This is very different from those who cling to others and echo their opinions. He praised the Shimen literary Zen (Shimen literary Zen, a Zen school), and the Dongpo Zen Joy Collection (Dongpo Zen Joy Collection, Su Shi's Zen writings) incessantly, probably because the true essence of the teachings in this land (referring to China), purity lies in sound and hearing (attaining purity through hearing the Dharma). If one wants to use the wisdom of words (understanding through written words) as a stepping stone to contemplate true reality (contemplating true existence), it's worth promoting the work of wisdom and guiding intelligent individuals. This is also the deep and secret intention of this elder. Gu Dashao Zhonggong of Changshu respectfully records.
I recall in the year Gengshen of the Wanli era, Danju Kai Gong, a disciple of Elder Daguan, showed me the Zibo Collection. I proofread and corrected twenty volumes for him. Kai Gong took the book to Mount Lu. Now, whether this book still exists or has been lost is unknown. However, it is estimated that it will be difficult to see it again. This was printed by the Yu family of Jintan, and it is not known who edited it. Compared to the version I proofread, it seems that there are omissions. I will just record one or two items that I remember below. In a letter to someone, he said: 'The questions and answers of the Zen school are like barbarians speaking a barbarian language, and the barbarians should understand it themselves.' This saying is quite meaningful. There is also a biography that says a certain great thief became a monk, and in order to sever love, he killed a prostitute, and through practicing stillness, he attained
果始末甚奇。又有一則盛稱本朝高僧琦楚石。又與馬御史經綸論李卓五往復書。俱可傳。今本皆無之。顧大韶又識。
紫柏老人集鈔序
紫柏老人。示現嘉靖。度生萬曆。方余駒齒甫落。則已厭人間世。還兜率內院矣。余既深自痛恨。不獲親叩籌室。然猶幸從山中禪衲。憨公塔銘。洞悉老人行履。大都直捷似黃檗。通悟似臨濟。雄猛剛烈似天目高峰。至於繇相歸性。即緣生以指點無生。殆卓卓乎彼土天親所不能逾。我震旦中相宗諸師所不能窺其閫奧也。嗟夫。入此門庭。誰不具決定志。發弘大愿。乃一朝布袋打失。桶底箍脫。或以嗔。或以喜。或以辯才樂說。或以佛事莊嚴。亦若各聽其機緣之所遭。各隨其天性之所近。蓋從來未有學步邯鄲。抵掌叔敖。麈尾雷同。而可以上傳祖燈者也。昔有譏陳元龍驕而自矜者。應之曰。一門雝穆。有德有行。吾敬陳元方兄弟。淵清玉潔。有禮有法。吾敬華子魚。清修嫉惡。有識有義。吾敬趙元達。博聞強記。奇逸卓斝。吾敬孔文舉。雄姿傑出。有王霸之姿。吾敬劉玄德。所敬如此何驕之有。嗟夫。此可以定老人矣。全集卷帙浩繁。且多重複。茲特摘其最要者。以為老人文字三昧。崇禎甲戌蒲月。甬東錢啟忠沃心甫。題于潯陽之長松館中。
紫柏老人別集附錄卷(
【現代漢語翻譯】 果的開始和結束都非常奇特。還有一篇盛讚本朝高僧琦楚石（明代高僧）的文章，以及他與馬御史經綸討論李卓吾（明代思想家）的書信往來，都值得流傳。現在的版本都沒有這些內容，幸好顧大韶還認識。
紫柏老人集鈔序
紫柏老人（明代高僧），示現在嘉靖年間，度化眾生在萬曆年間。當我剛開始換牙的時候，他已經厭倦了人世，迴歸兜率內院（彌勒菩薩的居所）了。我對此深感痛恨，沒能親自拜訪他的禪房。但幸運的是，我從山中的禪僧和憨公的塔銘中，詳細瞭解了老人的行跡。大體上，他的風格直接了當，像黃檗禪師；通達領悟，像臨濟禪師；雄猛剛烈，像天目高峰禪師。至於從現象迴歸到本性，用因緣生法來指點無生之理，幾乎超越了印度天親菩薩的境界，也不是我們震旦（中國）的相宗諸位法師所能窺探其堂奧的。唉！進入這個門庭，誰不具備堅定的志向，發起弘大的誓願？然而一旦布袋被打失，桶底的箍脫落，或者因為嗔怒，或者因為喜悅，或者因為辯才善說，或者因為佛事莊嚴，也好像各自聽憑自己的機緣遭遇，各自順應自己的天性接近。從來沒有學步邯鄲，抵掌叔敖，麈尾雷同，而可以上傳祖燈的。過去有人譏諷陳元龍驕傲自誇，陳元龍迴應說：『一門和睦，有德有行，我敬佩陳元方、陳季方兄弟。淵清玉潔，有禮有法，我敬佩華子魚。清修嫉惡，有識有義，我敬佩趙元達。博聞強記，奇逸卓犖，我敬佩孔文舉。雄姿傑出，有王霸之姿，我敬佩劉玄德。』我所敬佩的人是這樣，有什麼驕傲的呢？唉！這可以用來評價紫柏老人了。全集卷帙浩繁，而且很多重複，現在特地摘錄其中最重要的部分，作為老人文字三昧的精華。崇禎甲戌年蒲月，甬東錢啟忠沃心甫，題寫于潯陽的長松館中。
紫柏老人別集附錄卷
【English Translation】 The beginning and end of Guo were very peculiar. There is also an article highly praising the eminent monk Qi Chushi (a prominent monk of the Ming Dynasty) of this dynasty, as well as his correspondence with Imperial Censor Ma Jinglun discussing Li Zhuowu (a Ming Dynasty thinker), all of which are worth passing down. The current versions do not contain these, fortunately, Gu Dashao still recognizes them.
Preface to the Collected Excerpts of Old Man Zibo
Old Man Zibo (a prominent monk of the Ming Dynasty) manifested in the Jiajing era and delivered sentient beings in the Wanli era. When I was just losing my baby teeth, he had already grown weary of the human world and returned to the inner court of Tushita (the abode of Maitreya Bodhisattva). I deeply regret not being able to personally visit his meditation chamber. But fortunately, I learned about the old man's conduct in detail from the Chan monks in the mountains and the epitaph of Han Gong's pagoda. In general, his style was direct and straightforward, like Zen Master Huangbo; his understanding and enlightenment were like Zen Master Linji; his heroic and fierce nature was like Zen Master Gaofeng of Tianmu. As for returning from phenomena to essence, using conditioned arising to point out the principle of non-arising, he almost surpassed the realm of Bodhisattva Vasubandhu (Tianqin) in India, and it is not something that the masters of the Consciousness-only School in our Zhen Dan (China) can fathom. Alas! Entering this gate, who does not possess a firm will and make great vows? But once the cloth bag is lost and the bottom hoop of the bucket falls off, whether it is because of anger, or because of joy, or because of eloquent speech, or because of the solemnity of Buddhist affairs, it seems that each person listens to their own opportunities and approaches according to their own nature. There has never been anyone who can upload the ancestral lamp by imitating Handan, touching palms like Shu Ao, or echoing with a duster. In the past, someone ridiculed Chen Yuanlong for being arrogant and conceited. Chen Yuanlong responded: 'The family is harmonious, with virtue and conduct, I admire the Chen Yuanfang and Chen Jifang brothers. They are pure and flawless, with propriety and law, I admire Hua Ziyu. He cultivates purity and hates evil, with knowledge and righteousness, I admire Zhao Yuanda. He is knowledgeable and has a strong memory, with extraordinary talent, I admire Kong Wenju. He has a heroic appearance, with the posture of a king, I admire Liu Xuande.' The people I admire are like this, what arrogance is there? Alas! This can be used to evaluate Old Man Zibo. The complete collection is voluminous and repetitive, so I have specially extracted the most important parts as the essence of the old man's literary samadhi. In the Puyu month of the Jiaxu year of Chongzhen, Qian Qizhong Woxinpu of Yongdong, inscribed in the Changsong Hall of Xunyang.
Appendix to the Separate Collection of Old Man Zibo
終)
No. 1453-B 紫柏尊者別集䟦
尊者示現於嘉靖中。垂教於萬曆中。母后為之優赍。天子為之褒嘉。自公卿以逮編氓。禮足而受記者惟恐后。虞山所稱。挺生東吳。氣宇如王者。良不誣已。夫摩騰致隆于漢帝。康會見重於吳君。曇始登魏朝之座。道林踞晉主之床。以觀尊者。何多讓焉。昔大雄氏說法。隨緣開示。即一言半偈。四大眾諦聽。如童稚得蜜。孝子依親。尊者擁大法幢。分身散影。普天利益。不啻以三十二應身入諸國土。舒八萬四千臂接引眾生。于本集之外。復有別集。迷者藉之為寶筏。覺者賴之為金繩。余合十而莊誦之。但知無上妙諦。嘆爲希有金貝。浮香梵花四照。雖古德之活句。五家之機鋒。蔑以加矣。因念龍藏之所自始。西方聖人以一大事因緣。出現於世。從鹿野苑中至䟦提河。倡演大經。無我無量。無小無巨。或利或鈍。或頓或漸。盡皆攝入薩婆若海。既滅度后。弟子阿難陀優婆離等。各以大智慧結集。為修多羅藏。共闡化源。尊者為末法中龍象。導揚西方聖人之旨。闡化源以為佛法金湯者。厥功不亦偉與。余曾王父孝廉公。親承摩頂。王父長史公。先君贈司理公。世為歸依。余之誦法尊者遺言。非敢曰報佛恩。僅以延先澤云耳。
康熙八年仲冬丹陽奉佛弟子
【現代漢語翻譯】 現代漢語譯本 （終）
No. 1453-B 紫柏尊者別集跋
尊者（指紫柏尊者）示現在嘉靖年間，垂教於萬曆年間。孝定李太后為他優厚地資助，神宗皇帝為他褒獎嘉許。從朝廷大臣到普通百姓，以完備的禮節來拜見並記錄他的言行，唯恐落後。虞山（指錢謙益）所稱讚的，『挺拔地降生在東吳，氣度像王者』，實在不是虛言啊。當初摩騰（Kāśyapa Mātanga，東漢時期的印度僧人）使佛教在漢明帝時興盛，康僧會（Kang Senghui，三國時期吳國的僧人）被吳國君主所器重，曇始（Dharmakāla，曹魏時期的印度僧人）登上魏朝的講座，道林（支遁，東晉時期的僧人）佔據晉朝皇帝的床榻。以此來看尊者（紫柏尊者），又有什麼可謙讓的呢？
過去釋迦牟尼佛說法，隨順因緣開示教誨，即使是一言半句，四大部洲的大眾都諦聽奉行，如同孩童得到蜂蜜，孝子依戀親人。尊者（紫柏尊者）擁護大法之幢，分身散影，普天之下利益眾生，不只是以三十二應身進入各個國土，舒展八萬四千手臂接引眾生。在本集之外，還有別集，迷惑的人憑藉它作為珍貴的筏子，覺悟的人依賴它作為牢固的金繩。我合掌恭敬地誦讀它，只知道這是無上的微妙真諦，讚歎它是稀有珍貴的金貝。浮動的香氣和梵天的花朵四處照耀，即使是古代大德的活潑語句，五家宗派的機鋒，也無法超過它了。
因此想到龍藏（佛教經藏）的開始，西方聖人（指釋迦牟尼佛）以一大事因緣，出現在世間，從鹿野苑中到跋提河邊，倡導演說大乘經典，宣講無我無量，無小無巨的道理，無論是根器銳利還是遲鈍的眾生，無論是頓悟還是漸悟的法門，都全部攝入薩婆若海（Sarvajña-sāgara，一切智海）。佛陀滅度后，弟子阿難陀（Ānanda，釋迦牟尼佛的十大弟子之一，以記憶力強著稱）、優婆離（Upāli，釋迦牟尼佛的十大弟子之一，持戒第一）等，各自以大智慧結集經典，作為修多羅藏（Sūtra-piṭaka，經藏），共同闡揚佛教的源頭。尊者（紫柏尊者）是末法時期的龍象，引導發揚西方聖人（釋迦牟尼佛）的宗旨，闡揚佛教的源頭，使佛法成為堅固的金湯，他的功勞不是很偉大嗎？
我的曾祖父孝廉公，親自承受尊者（紫柏尊者）的摩頂；祖父長史公，先父贈司理公，世代都歸依尊者。我誦讀尊者（紫柏尊者）的遺言，不敢說是爲了報答佛恩，僅僅是爲了延續先輩的恩澤罷了。
康熙八年仲冬丹陽奉佛弟子（署名略）
【English Translation】 English version (End)
No. 1453-B Postscript to the Separate Collection of Venerable Zibo
The Venerable (referring to Venerable Zibo) appeared during the Jiajing era and imparted teachings during the Wanli era. Empress Xiaoding Li generously supported him, and Emperor Shenzong praised and commended him. From court officials to ordinary people, they respectfully greeted him and recorded his words and deeds, fearing to be left behind. What Yushan (referring to Qian Qianyi) praised, 'Emerged upright in Dongwu, with the demeanor of a king,' is indeed not an exaggeration. In the beginning, Kāśyapa Mātanga (an Indian monk during the Eastern Han Dynasty) caused Buddhism to flourish during the reign of Emperor Ming of Han, Kang Senghui (a monk of the Wu Kingdom during the Three Kingdoms period) was valued by the ruler of Wu, Dharmakāla (an Indian monk during the Cao Wei period) ascended the lecture seat of the Wei Dynasty, and Daolin (Zhi Dun, a monk during the Eastern Jin Dynasty) occupied the bed of the Jin emperor. Considering this, what is there for the Venerable (Venerable Zibo) to concede?
In the past, when Śākyamuni Buddha expounded the Dharma, he taught according to conditions, and even a word or half a verse was attentively received and practiced by the great assembly of the four continents, like children obtaining honey and filial sons relying on their parents. The Venerable (Venerable Zibo) upheld the banner of the Great Dharma, dividing his body and scattering his shadows, benefiting all under heaven, not only entering various lands with thirty-two response bodies, but also extending eighty-four thousand arms to guide sentient beings. In addition to this collection, there is also a separate collection, which the deluded rely on as a precious raft, and the enlightened rely on as a firm golden rope. I respectfully recite it with palms together, knowing only that it is the supreme and wonderful truth, and praising it as a rare and precious golden treasure. The floating fragrance and Brahma flowers illuminate everywhere, and even the lively phrases of ancient virtuous ones and the sharp wit of the five schools cannot surpass it.
Therefore, thinking of the beginning of the Dragon Canon (Buddhist scriptures), the Western Sage (referring to Śākyamuni Buddha) appeared in the world due to a great cause and condition, from the Deer Park to the banks of the Bārhati River, advocating and expounding the Mahayana scriptures, proclaiming the principles of no-self and immeasurable, neither small nor large, whether beings are sharp or dull, whether the Dharma is sudden or gradual, all are included in the Sarvajña-sāgara (ocean of omniscience). After the Buddha's Parinirvana, disciples such as Ānanda (one of the ten great disciples of Śākyamuni Buddha, known for his strong memory) and Upāli (one of the ten great disciples of Śākyamuni Buddha, foremost in upholding the precepts) each compiled the scriptures with great wisdom, as the Sūtra-piṭaka (collection of discourses), jointly propagating the source of Buddhism. The Venerable (Venerable Zibo) is a dragon and elephant in the Dharma-ending age, guiding and promoting the teachings of the Western Sage (Śākyamuni Buddha), elucidating the source of Buddhism, and making the Dharma a solid golden fortress. Is his merit not great?
My great-grandfather, the Honorable Xiaolian, personally received the Venerable's (Venerable Zibo) head-patting blessing; my grandfather, the Honorable Changshi, and my late father, the Honorable Sili, were devotees for generations. My recitation of the Venerable's (Venerable Zibo) last words is not to repay the Buddha's kindness, but merely to continue the blessings of my ancestors.
Respectfully offered by a Buddhist disciple of Danyang in the mid-winter of the eighth year of Kangxi (signature omitted)